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DES 

primary  design  of  baptism  seems  to  be 
.institutional  —  the  external  distinction  and 
alliance  of  the  disciples  of  Christ.  This 
design  appears  in  speaking  of  baptism,  "in 
the  name  of  Jesus  Christ,"  "in  the  name  of  the 
Lord  Jesus,"  "  in  the  name  of  the  Lord."  Acts  ii. 
36 ;  viii.  16 ;  x.  48 ;  xix.  5.  It  was  expressly  by 
the  authority  of  Jesus,  and  as  enrolling  themselves 
among  his  followers,  that  men  submitted  to  bap- 
tism. As  a  school  of  philosophy  or  a  political 
party  emblazons  on  its  escutcheon  or  banner  the 
name  of  its  founder  or  leader,  and  in  that  name 
advocates  its  doctrines  and  measures,  so  the 
disciples  of  Jesus  celebrate  his  name  in  baptism, 
and  in  his  name  devote  themselves  to  the  cause  of 
religion  and  human  salvation. 


2  DESIGN    AND   SUBJECTS   OF   BAPTISM. 

This  design  of  baptism  appears  more  clearly  in 
those  intenser  expressions,  "baptizing  them  into 
the  name  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Spirit ; "  "baptized  into  the  name  of  the 
Lord  Jesus;"  "baptized  into  Jesus  Christ;" 
"  baptized  into  Christ."  Mat.  xxvii.  19 ;  Acts  xix. 
5 ;  Kom.  vi.  3 ;  Gal.  iii.  27.  In  this  rite  profes- 
sionally men  assume  the  most  intimate  possible 
relation  to  Christ.  They  avowedly  enter  into  his 
doctrines,  service,  and  kingdom.  Forswearing 
allegiance  to  the  world,  they  pledge  themselves  to 
Christ.  It  is  no  outward  attention  or  particular 
devotion,  but  an  inward  and  intimate  union,  and 
an  unreserved  consecration  they  profess  in  bap- 
tism. 

To  this  design  of  the  ordinance  the  Apostle  re- 
fers, when,  in  rebuking  the  party  spirit  of  the  Cor- 
inthian church  he  inquires,  "were  ye  baptized  into 
the  name  of  Paul  ?  "  As  ye  were  not  baptized  into 
the  name  of  Paul,  Apolos,  or  Cephas,  why  do  ye 
look  to  them  as  masters?  As  ye  were  all  alike 
baptized  into  the  name  of  Christ,  let  him  alone  be 
your  Lord  and  Master.  This  design  is  further 
referred  toby  the  Apostle  t<>  the  Gallatians,  "As 


DESIGN   AND   SUBJECTS   OP   BAPTISM.  3 

many  of  you  as  have  been  baptized  into  Christ, 
have  put  on  Christ."  Gal.  iii.  27.  As  there  is  a 
spiritual  substitution  of  the  old  man  of  the  natu- 
ral sinful  character,  by  the  new  man  created  in 
righteousness  and  noliness ;  so  there  is  a  profes- 
sional change  of  character,  and  the  individual  be- 
ing is  declared  by  baptism  to  be  merged  in  Christ. 
As  in  joining  a  school  of  philosophy  one  assumes 
its  distinguishing  dress  and  manners,  or  enlisting 
in  an  army  puts  on  its  uniform  and  observes  its 
discipline,  or  connecting  himself  with  a  civic  or 
benevolent  order,  conforms  to  its  ceremonial, 
or  becoming  a  citizen  takes  the  prescribed  oath  of 
allegiance,  so  in  baptism  the  believer  assumes  the 
badge  of  Christ's  disciples,  puts  on  the  uniform 
of  christian  soldiers,  observes  the  initiatory  rite 
of  the  christian  order,  takes  the  oath  of  christian 
citizenship.  He  is  baptized  in  the  name  of  Christ, 
is  enrolled  one  of  his  followers,  is  pledged  to  his 
cause  and  initiated  into  his  church.  Thus  by 
biblical  interpreters,  and  by  the  common  appre- 
hensions of  men,  baptism  has  been  regarded  as 
the  christian  profession,  the  external  distinction 
of  the  christian  community,  the  door  of  the  visible 


4  DESIGN    AND   SUBJECTS   OP   BAPTISM. 

church.  In  this  act  the  believer  professionally  sep- 
arates himself  from  the  world  and  joins  the  church 
of  Christ.  He  renounces  all  rival  authority,  and 
calls  Jesus  alone  Lord  of  the  conscience  and  au- 
thor of  salvation.  In  harmony  with  this  design, 
the  commission  would  be  thus  construed,  "  Go 
teach  all  nations  the  Divine  laws  and  truths  I  have 
revealed  to  you,  and  by  baptism  distinguish  and 
unite  into  communities  all  who  shall  become  sub- 
ject to  the  authority  of  the  Father,  Son,  and  Holy 
Spirit,  by  the  regeneration  wrought  within  them 
through  the  Word  and  Spirit  of  God."  Suitably 
to  this  Olshausen  says,  in  commenting  on  the  com- 
mission, that  "  Baptizo  eistina  signifies  baptism 
as  devolving  a  thorough  obligation,  a  rite  whereby 
one  is  pledged  ;  and  the  sublime  object  to  which 
baptism  binds  consists  of  Father,  Son,  and  Holy 
Spirit."  Robinson  says,  "  To  baptize  or  to  be 
baptized  into  any  one,  i.  e.  into  a  profession  of 
faith  in  any  one,  and  sincere  obedience  to  him." 
Calvin  says,  "It  is  the  oath  of  a  spiritual  soldier, 
by  which  we  promise  perpetual  duty."  Appointed 
in  this  institutional  use  as  a  test  of  faith,  repent- 
ance, and  allegiance,  baptism  is  not  without  great 


DESIGN  AND  SUBJECTS  OF  BAPTISM.  5 

moral  force.  In  the  missionary  attitude  of  the 
gospel,  baptism  challenges  a  formal  renunciation 
of  all  the  faiths  and  philosophies  of  the  world  an- 
tagonistic to  the  teachings  of  Christ.  In  the  com- 
mendation of  the  individual  claims  cf  Christianity, 
it  symbolizes  before  the  inquirer  all  he  is  to  expe- 
rience in  order  to  inherit  eternal  life. 

Its  relation  to  forgoing  christian  disposition  and 
experience  is  similar  to  that  of  the  oath  of  allegi- 
ance of  a  citizen  to  his  antecedent  political  choice, 
purpose,  and  devotion;  the  enlistment  of  a  soldier 
to  his  anterior  martial  qualities,  bias,  and  aims  ; 
the  signature  of  a  contract  to  the  forgoing  consid- 
eration and  mutual  determination  of  its  conditions; 
or  the  celebration  of  marriage  to  the  antecedent 
mutual  choice,  affection,  and  devotion  of  hearts. 
The  christian  profession  without  forgoing  gracious 
experience,  disposition  and  purpose,  is  without  ef- 
ficacy— an  imposture  ;  with  them  it  outwardly  au- 
thenticates and  symbolizes  the  christian  life  and 
hope.  In  a  summary  and  palpable  submission  of 
the  claims  of  the  gospel,  and  celebration  of  its 
doctrines  and  promises,  baptism  has  often  been  a 
means  of  arresting  the  attention  of  the  careless, 


b  DESIGN   ami  si  BJKCTS  OK  liAPTISAI. 

leading  the  wavering  to  decision,  and  animating 
the  timid  believer  with  oheering  hope  and  exultant 
joy.  It  is  in  no  other  sense  neoesearv  to  salvation 
than  all  obedience  is.  The  neglect  of  any  law 
distinctly  apprehended  to  be  from  God,  precludes 
the  evidenoe  o{  piety.  Willful  disobedience  sup- 
poses  rebellion  against  God  inoompatable  with  a 
state  of  salvation.  A  person  may  he  saved  Delect- 
ing, because  misapprehending,  the  law  of  baptism, 
as  in  neglecting,  because  misapprehending,  any 
other  positive  law  of  religion.  But  surely  this 
possibility  will  not  be  plead  in  excuse  for  indiffer- 
ence to  the  import  and  obligations  of  Divine  re- 
quirements. 

Baptism,  in  addition  to  its  institutional  use,  has 
also  a  various  symbolical  significance.  As  the 
Passover  had  a  double  meaning,  and  tho  Lord's 
Supper  a  two-fold  import,  so  baptism  has  a  vari- 
ous symbolical  sense,  arising  out  of  and  harmon- 
izing with  its  primary  idea  of  baptism  into  Christ. 
It  symbolizes  the  washing  away  of  sin.  "Arise 
and  be  baptized,  and  wash  away  thy  sins,  calling 
on  the  name  of  the  Lord."  Acts  xxii.  16*.     It  re- 


DESIGN   AND  SUBJECTS  OF  BAPTISM.  7 

fers  to  that  purity  of  heart  and  life  attained  by 
the  "washing  of  regeneration,  and  the  renewing 
of  the  Holy  Ghost,"  and  avowed  in  the  christian 
profession.  By  a  primary  order  of  religion  men 
are  commanded  to  "cleanse  themselves  from  all 
filthiness  of  the  flesh  and  spirit,  and  perfect  holi- 
ness in  the  fear  of  God,"  "wash  you,  make  you 
clean,  put  away  the  evil  of  your  doings  from  be- 
fore my  eyes."  Isa.  i.  16;  Jer.  i.  14.  This  great 
and  primary  effect  of  religion  on  the  heart,  in  ac- 
cordance with  the  significance  of  a  larger  class  of 
the  ceremonial  purification  of  the  Jews,  is  set 
forth  in  baptism.  We  are  baptized  for  (into)  the 
remission  of  sins,  to  declare  and  show  forth  their 
remission  attained  in  repentance  and  reformation. 
We  are  baptized  into  the  remission  of  sins,  just  as 
we  are  baptized  into  Christ,  professionally. 

This  significance  of  baptism  is  universally  con- 
ceded. Numberless  authors  could  be  cited,  with 
Melancthon,  coadjutor  of  Luther,  and  author  of 
Augsburg  Confession,  and  also  that  of  the  Saxon 
churches.  "  Baptism  is  immersion  into  water. 
The  immersion  signifies  that  our  sins  are  washed 
away,  and  merged  into  the  death  of  Christ  " 


8  DESIGN  AND  SUBJECTS  OF  BAPTISM. 

Baptism  is  also  symbolical  of  the  change  of 
heart  wrought  in  regeneration. 

That  change  is  a  death  to  the  world  in  its  unholy 
principles  and  pursuits,  and  emergence  into  a  new, 
higher  and  holier  sphere  of  being.  It  is  quick- 
ening the  dead  and  calling  them  forth  from  the 
tomb.  All  are  born  in  sin.  and  under  the  dark- 
ness and  insensibility  of  a  spiritual  death.  Un- 
less quickened  to  spiritual  life  and  apprehension, 
men  never  appreciate  their  spiritual  relations, 
love  God,  or  seek  for  glory,  honor  and  immortality. 
In  this  change  men  "die  unto  sin,"  and  become 
alive  unto  God.  Without  this  newness  of  life, 
pardon  of  sins  would  avail  little,  salvation  would 
be  incomplete.  This  change  originates  new  impul- 
ses, new  aims,  and  new  hopes.  "Old  things  pass 
away ;  behold  all  things  become  new.'"  The  be- 
liever is  "crucified  to  the  world  and  the  world  to 
him."  "  How  shall  we  who  are  dead  to  sin  live 
any  longer  therein?"  "Reckon  yourselves  dead 
Indeed  unto  sin,  but  alive  unto  God  through  our 
Lord  Jesus  Christ."  «'  Know  ye  not  that  so  many 
of  us  as  were  baptized  into  Jesus  Christ,  were 
baptized  into  his  death?"  "Wherefore  we  were 


DESIGN  AND  SUBJECTS  OF  BAPTISM.  9 

buried  with  him  by  baptism  into  death."  Rom.  vi. 
1-13  ;  Col.  ii.  12,  20  ;  iii.  1-3. 

Baptism,  then,  represents  the  change  of  regen- 
eration under  the  figure  of  a  death  and  resurrec- 
tion— a  burial  and  rising  again — an  emerging  into 
a  new  state  of  being,  new  consciousness,  new  pur- 
suits, and  new  hopes.  This  plain  scriptural  sig- 
nification of  baptism  is  also  recognized  by  the  best 
christian  writers  of  succeeding  generations.  Her- 
nias says,  "Into  which  (waters  of  baptism)  men  go 
down  bound  to  death,  but  come  up  assigned  to 
life."  Basil  says,  "  We  being  baptized  into  death 
in  symbol,  should  die  to  sin."  Chrysostom  says, 
"In  it  (baptism)  are  celebrated  a  burial,  and  death, 
and  resurrection,  and  life."  Cyril  says,  "So  then 
also,  descending  into  the  water,  and  being  in  a 
manner  buried  with  him,  (Christ,)  are  raised  again, 
walking  in  newness  of  life."  Leo  the  Great  says, 
"In  the  regular  administration  of  baptism  death 
also  takes  place  in  the  distruction  of  sin,  and  the 
rising  up  from  the  waters  is  an  image  of  one 
coming  forth  from  the  sapulchre."  Photius  pa- 
triarch of  Constantinople,  the  greatest  man  of  his 
age,  says,  "It  is  a  likeness  of  death  we  have  in 


10  DESIGN  AND  SUBJECTS  OP  BAPTISM. 

baptism."  Tyndale,  the  martyr  translator,  says, 
•  The  plunging  into  the  water  signifieth  that  we 
die  and  are  buried  with  Christ,  as  concerning  the 
old  life  of  sin  which  is  in  Adam ;  and  the  pulling 
out  again  signifieth  that  we  rise  again  with  Christ 
in  a  new  life."  Luther  says,  M  It  signifies  this, 
that  the  old  man,  and  our  sinful  nature,  which 
consists  of  flesh  and  blood,  are  totally  immersed 
by  Divine  grace."  Grotius  says,  "An  immersion 
of  the  whole  body  into  the  river,  so  that  it  was  no 
longer  conspicuous,  bore  an  image  of  the  burial 
which  is  given  to  the  dead,  .  .  an  image  both 
of  burial  and  resurrection. 

In  like  manner  the  most  learned  and  reliable 
commentators  of  succeeding  periods,  as  Burket, 
Turnitin,  Witsius,  Leighton,  Doddridge,  Wesley, 
have  agreed  in  this  symbolic  signification  of  bap- 
tism. Dr.  Chalmers  only  represents  their  views 
in  greater  fullness  and  strength  of  statement, 
"Jesus  Christ  by  death  underwent  this  sort  of  bap- 
tism— even  immersion  under  the  surface  of  the 
ground,  whence  he  soon  emerged  again,  by  his 
resurrection.  We,  by  being  baptized  into  his 
death,  are  conceived  to  have  made  a  similar  trans- 


DESIGN  AND  SUBJECTS  OP  BAPTISM.  11 

lation  5  in  the  act  of  descending  under  the  water 
of  baptism,  to  have  resigned  an  old  life,  and  in  the 
act  of  ascending,  to  emerge  into  a  second  or  new 
life." 

Baptism  is  also  symbolical  of  the  resurrection. 
« If  we  have  been  planted  in  the  likeness  of  his 
death,  we  shall  be  also  in  the  likeness  of  his  res- 
urrection." Rom.  vi.  5.     "Else  what  shall  they  do 
who  are  baptized  for  the  dead,  (to  express  the 
hopeful  condition  of  the  dead,)  if  the   dead  rise 
not  at  all?     Why  are  they  then  baptized  for  the 
dead?"  Cor.  xv.  12-29.     The  two  great  provisions 
of  the  gospel  securing  our  salvation,  are  atone- 
ment and  resurrection.     -Christ  died  for  our  sins, 
according  to  the  scriptures,  was  buried  and  rose 
again  the  third  day,  according  to  the  scriptures." 
1  Cor.  xv.  34.     "Without  tho  shedding  of  blood 
there  was  no  promise  of  remission."     The  effica- 
cious  blood    was  shed   in  the    atonement.     "If 
Christ  be  not  raised  your  faith  is  vain,  ye  are  yet 
in  your  sins.      Then  they  also  who  have  fallen 
asleep  in  Christ  are  perished."    These  great  es- 
aential  provisions,  with  other  related   doctrines, 


12         DESIGN  AND  SUBJECTS  OF  BAPTISM. 

are  commemorated  by  the  ordinances — the  atone- 
ment by  the  Lord's  Supper,  the  resurrection  by 
Baptism.     Christ  "  was   delivered    (as    set  forth 
in  the  supper,)  for  our  offenses,  and  raised  again, 
(as  set  forth  in  baptism,)  for  our  justification." 
Why  should  the  atonement  be  celebrated  in  an 
ordinance  rather  than   the   resurrection,  without 
which  its  great  end  is  not  attained,  and  displayed 
to  the  universe?     But  unless  symbolized  in  bap- 
tism  the  resurrection   has   no   symbol.      Unless 
baptism  speak  on  this  subject,  the  ordinances  in 
their  silence  leave  the  Saviour  and  the  church  in 
the  tomb.     But  in  its  utterance   and   prophecy 
baptism  proclaims  the  resurrection  of  the  dead 
through  Jesus  Christ  our  Lord.     And  as  the  cause 
of  natural  and  spiritual  death  was  the  same,  and 
they  are  counterwrought  alike  by  the  gospel ;  so 
the  same  ordinance  illustrates  the  two -fold  resur- 
rection from  sin  and  the  grave.  Hence  the  intimate 
association  with  Christ  in  a  two  fold  hope — we  are 
not  only  buried  in  baptism,  but  buried  with  Christ 
in  baptism.     We  are  not  merely  baptized  with  the 
likeness  of  death,  but  of  his  death.     We  not  only 
rise  to  a  new  life,  but  with  him  to  a  new  life.     In 


DESIGN  AND  SUBJECTS  OF  BAPTISM.  13 

the  Supper  we  contemplate  Jesus  wounded,  slain, 
for  us;  in  baptism  as  raised  for  our  justification, 
and  alive  for  ever  more. 

This  symbolical  meaning  of  the  ordinance, 
though  to  a  great  extent  overlooked  on  account  of 
disuse  of  scriptural  baptism,  is  particularly  noticed 
by  some  of  the  best  biblical  scholars  of  succeeding 
ages.  Justin  says,  "We  celebrate  the  symbols  of 
his  (Christ's)  sufferings  and  resurrection  in  bap- 
tism." The  apostolic  constitution,  embodying  the 
early  and  common  interpretation  of  the  church, 
says,  "Baptism  was  given  to  represent  the  death 
of  Christ."  Basil  says,  "There  is  but  one  death 
for  the  world  and  one  resurrection  from  the  dead, 
of  which  baptism  is  the  type."  Witsius  says, 
"Baptism  represents  communion  with  the  death, 
burial,  and  resurrection  of  Christ."  Milton  in  his 
treatise  on  christian  doctrine  says,  "Under  the 
gospel  the  first  of  the  sacraments,  so  called,  is 
baptism,  wherein  the  bodies  of  believers,  who  en- 
gage  themselves  to  pureness  of  life,  are  immersed, 
(in  per  aquam  perjlurutem)  in  running  water,  to 
signify  their  regeneration  by  the  Holy  Spirit,  and 
their  union  with  Christ  in  his  death,  burial,  and 


14         DESIGN    AND   SUBJECTS  OF  BAPTISM. 

resurrection."  McKnight,  the  leading  man  of  the 
Scotch  Presbyterian  church  of  his  time,  and  for 
more  than  twenty  years  moderator  of  its  Assem- 
bly; says,  in  his  commentary  on  Romans  vi.  4, 
"Christ  submitted  to  be  baptized,  that  is,  to  be 
buried  under  the  water,  by  John,  and  to  be  raised 
out  of  it  again,  as  an  emblem  of  his  future  death 
and  resurrection.  In  like  manner  the  baptism  of 
believers  is  emblematical  of  their  own  death,  bur- 
ial and  resurrection." 

From  this  various  symbolical  import  baptism, 
it  will  be  seen,  commemorates  and  celebrates  the 
whole  christian  institution. 

It  is  an  avowal  of  faith  in  the  Trinity.  Mat.  iii. 
16,  17;  xxviii.  19;  John  i.  33;  Eph.  ii,  18;  Tit.  iii. 
4-7.  It  declares  our  adoption  by  the  Father. 
John  i.  12,  13;  2  Cor.  vii.  17,  18;  Gal.  iii.  26-29; 

1  John  iii.  1-3.  It  proclaims  union  to  the  Son, 
Matt.  xxvi.  22  23;  Acts  viii.  35-39;  Rom.  vii.  3- 
14;  Col.  ii.  12, 13-20;  iii.  1-11;  1  Peter  iii.  18-22; 

Cor.  i.  30.  It  professes  sanctification  by  the 
Spirit.  John  iii.  5-8;  vii.  37-39;  xiv.  15-17,  26, 
29;  xvi.  12-15;  Acts  ii.  38,  39;  Rom.  viii.  1  27; 

2  Cor.  i.  22,  23;  Gal.  iii.  2,  3;  iv.  6,  7;  v.  22,  25. 


DESION    AND    SUBJECTS    OF    BAPTISM.  15 

Eph.  i.  11-14;  iv.  30.  It  is  a  public  pledge  of  re- 
nunciation of  sins.  Mark  i .  4, 5;  Acts  ii.  38;  xxii.  16; 
Rom.  vi.  4.  It  is  an  expression  of  our  hope  of  a 
resurrection  from  the  dead.  Rom.  vi.  5;  Col.  iii. 
1-4;  1  Cor.  xv.  29.  It  constitutes  a  visible  bond 
of  union  among  christians.  1  Cor.  xii,  3-31;  Eph. 
iv.  5. 

Should  an  intelligent  pagan  in  some  distant  isle, 
witnessing  for  the  first  time  a  group  of  disciples 
observing  the  supper,  ask  the  meaning  of  the  ob- 
servance, an  adequate  reply  would  unfold  to  him 
the  mystery  and  history  of  redemption.  Or  should 
such  an  one,  witnessing  the  baptismal  profession, 
demand  the  reason  and  signifiance  of  the  rite,  he 
would  be  told,  "Thus  discipleship  and  devotion  to 
Christ,  the  world's  Teacher  and  Saviour,  are 
avowed;  thus  moral  cleansing,  through  regenera- 
tion and  atonement,  is  represented;  thus  a  death 
to  sin  and  an  emergence  into  a  sphere  of  new  life, 
aims,  and  hopes  is  signified;  and  thus  a  promise 
of  the  resurrection  from  the  dead  is  symbolized. 
In  this  varied  significance  baptism  stands  a  sym- 
bol of  the  christian  system,  a  memorial  of  redemp- 
tion, a  monument  of  the  mission  of  Christ.    Were 


16         DESIGN  AND  SUBJECTS  OF  BAPTISM. 

the  scriptures,  church  histories  and  creeds  lost, 
the  Lord's  supper  and  baptism,  properly  inter- 
preted, would  restore  and  celebrate  Christianity. 

As  the  column  of  Place  Vendome  bears  indel- 
lible  inscriptions  of  Napoleon's  campaigns,  battles 
and  victories,  so  baptism  is  an  indestructible  mon- 
ument of  the  divine  character  and  achievements 
of  the  Messiah.  It  was  meet  that  Christianity 
should  not  confide  her  history  and  promise  to 
merely  written  records,  or  to  structures  of  brass 
or  marble.  Such  memorials  are  costly,  perish- 
able, and  not  available  to  all  the  conditions  of 
humanity.  Jesus  authorized  no  costly  mausoleum 
or  expensive  ceremonial  that  might  in  its  approach 
or  observance  limit  the  privilege  and  promise  of 
his  followers.  In  the  supper  he  selected  for  his 
memorial  the  "poor  man's  cup  and  the  poor  man's 
crumb."  In  the  memorial  of  baptism  he  appointed 
an  element  available  wherever  man  can  live  and 
worship  God.  In  its  commemorative  aud  symbol- 
ical import  baptism  rises  above  the  grandeur  of 
pyramids  with  their  mystic  revelations — the  mon- 
uments of  Babylon  with  their  symbolic  histories 
— the  commemorative  structures  of  Greece,  cele- 


DESIGN  AND  SUBJECTS  OF  BAPTISM.  17 

brating  their  wars,  arts  and  civilization — or  the 
arches  and  columns  of  modern  times  perpetuating 
the  fame  of  conquerors  and  the  glory  of  king- 
doms. It  commemorates  the  work  and  promise 
of  redemption  for  the  race.  In  an  impressive 
memorial  it  elevates  the  name  of  Christ  as  the 
Saviour  of  the  world,  and  commends  his  great  sal- 
vation as  available  to  all. 

But  some,  denying  or  overlooking  this  institu- 
tional and  commemorative  use  of  baptism,  with- 
out scripture  warrant,  impute  to  it  a  special  effi- 
cacy in  the  attainment  of  regeneration  and  pardon. 
This  is  the  theory  of  papacy,  national  establish- 
ments, and,  in  modified  form,  of  some  dissenting 
denominations.  Against  the  doctrine  of  spiritual 
efficacy  in  baptism  we  urge  the  following  consider- 
ations : 

I.  The  alleged  analogies  of  efficacy  in  outward 
observances,  narrated  in  the  scriptures,  referred 
to  for  the  purpose,  do  not  warrant  it.  The  cleans- 
ing of  Naaman  is  instanced.  But  his  cleansing 
must  have  proceeded  from  faith  in  the  order  of  the 
prophet,  and  the  God  of  the  prophet,  and  not  from 
any  mystic  efficaoy  imparted  to  the  water.     But 


18         DESIGN  AND  SUBJECTS  OF  BAPTISM. 

even  if  a  miracle  of  physical  healing  were  wrought 
through  the  waters  of  the  Jordan,  there  is  no  evi- 
dence of  the  greater  miracle  of  spiritual  regener- 
ation through  the  waters  of  baptism.     The  healing 
of  the  Hebrews  bitten  by  the  fiery  serpents,  also 
referred  to  in  vindicating  the  doctrme  of  sacra- 
mental efficacy,  must  have  arisen  from  faith    in 
God's  promise  and  Moses'  mission  therein  declared, 
and  not  from  any  efficacy  vested  in  the  resplend- 
ant  brass.     Or    even  if  a  temporary  miraculous 
charm  were  given  to  the  brazen  serpent  for  bodily 
healing,   we   have    no   evidence   of   a  permanent 
charm  in  the  waters  of  baptism  for  spiritual  heal- 
ing.    The  pardon  of  sin  by  the  Jewish  sacrifices, 
referred   to    in  advocating  a   sacramental  effica- 
cy in  baptism,  arose  from  faith  in  God's  mercy 
and  gracious  promise  celebrated  in  the  appointed 
sacrifices,  and  not  from  mystic  efficacy  in  the  vic- 
tim or  ministering  priest.    But  even  if  the  efficacy 
were  vested  in  the  sacrifice,  there  is  no  evidence 
of  such  virtue  in  the  element  or  ministry  of  bap- 
tism.     Pardon    was    only    officially   pronounced 
through  the   sacrifices,  and  probably  no  one  sup- 
poses a  bed-ridden  Hebrew,  cut  off  from  ceremo- 


DESIGN  AND  SUBJECT8  OP  BAPTISM.  19 

nial  observances,  was  therefore  cut  off  from  the 
mercy  of  God ;  or  that  every  Hebrew  outwardly 
observing  them,  insured  participation  in  that  mer- 
cy. There  is  no  evidence  that  a  bed-ridden  He- 
brew might  not  share  the  mercy  of  God  without 
the  commemorative  observance.  If  mercy  were 
possible  to  a  Hebrew  without  sacrifice,  much  more 
to  a  believer  without  external  observance.  If 
they  observed  sacrifice  for  remission,  and  yet  sac- 
rifice was  no  meritorious  or  efficient  cause  of  re- 
mission; much  more,  though  men  are  baptized  for 
remission,  baptism  may  be  no  meritorious  or  effic- 
ient cause  of  remission.  All  the  alleged  analogies 
of  the  old  dispensation,  therefore,  avail  nothing 
towards  proving  special  efficacy  in  baptism  for  the 
attainment  of  regeneration,  gracious  experience, 
and  the  pardon  of  sin. 

II.  The  various  passages  magnifying  the  sym- 
bolic importance  of  baptism,  so  often  cited  for  the 
purpose,  fail  to  support  this  theory  of  spiritual 
efficacy  in  baptism.  The  passage,  "One  Lord,  one 
faith,  one  baptism,"  Eph.  iv.  5,  is  often  miscon- 
strued as  ranking  in  moral  dignity  and  importance, 
an  external  ordinance  with  Christ  himself  and  the 


20  DESIGN  AND  SUBJECTS  OF  BAPTISM. 

christian  faith.  But  the  passage  cannot  mean  one 
baptism,  (immersion,)  as  distinguished  from  many; 
for  there  is  no  evidence  that  many  baptims  or 
immersions  were  ever  pleaded  for.  Nor  can  it 
mean  one  baptism  as  distinguished  from  sprinkling 
or  pouring;  for  they  are  not  baptism.  The  pas- 
sage, therefore,  must  signify  oneness  or  unity  of 
the  christian  profession,  in  its  aggressive  attitude, 
designed  to  be  symbolized  and  organized  by  bap- 
tism. "There  is  one  Lord,  (sovereignty,  source 
of  authority,  or  headship  to  the  church,)  one  faith, 
(one  system  of  doctrines,  principles  and  precepts,) 
and  one  baptism,"  (one  profession,  a  common  aim, 
attitude,  work,  and  co-operation.) 

The  Saviour's  expression  in  conversation  with 
Nicodemus,  "Except  a  man  be  born  of  water  and 
Spirit  he  cannot  enter  into  the  kingdom  of  God," 
John  iii.  3-7,  is  cited  as  proving  a  causative 
relation  of  baptism  to  spiritual  birth.  But  none 
of  the  more  probable  interpretations  of  this  con- 
troverted text  appears  to  us  to  sustain  that  idea. 
If  it  refer  to  baptism  it  cannot  be  denied  that  the 
collocation  of  words  gives  a  precedence  to  baptism 
over  spiritual  influence,  and  thus  gives  oounten- 


DESIGN  AND  SUBJECTS  OF  BAPTISM.  21 

ance  to  baptismal  regeneration,  as  taught  by  pa- 
pacy. If  it  be  urged  there  may  have  been  trans- 
position of  the  words  in  transcribing  early  manu- 
scripts, and  that  it  should  have  read,  "Born  of 
the  Spirit  and  of  water,"  with  that  rendering  the 
water  may  be  referred  to  as  typical  of  the  effects 
of  being  born  of  the  Spirit,  as  "baptized  in  the 
Holy  Spirit  and  iD  fire"  is  supposed  to  mean 
baptized  in  the  Holy  Spirit,  purifying  as  fire  pu- 
rities ;  so  this  passage  may  mean  a  birth  of  the 
Spirit,  which  cleanses  the  soul  as  water  cleanses 
the  body.  Or,  if  we  study  the  context,  the  inter- 
pretation of  the  passage  as  referring  to  the  two 
births,  the  natural  and  spiritual  will  seem  quite 
probable.  Nicodemus  represents  the  speculative 
and  rationalistic  world,  raising  doubts  of  the  real- 
ity or  necessity  of  spiritual  change.  They  be- 
lieve that  religion  is  only  moral  development — 
proper  self-culture.  They  object  to  the  idea  of 
conversion,  regeneration,  and  new  birth.  The 
Saviour  says  to  them  through  Nicodemus,  "saving 
virtue  is  not  inherited  in  natural  birth.  From  the 
womb  man  goes  astray  from  God.  He  is  under  a 
law  of  sin  and  death.     'That  which  is  born  of  the 


22         DESIGN   AND   SUBJECTS   OP    BAPTISM. 

flesh  is  flesh.'  True  religion  must  arise,  there- 
fore, from  regeneration — a  second  birth.  Sin,  not 
holiness,  is  hereditary.  Only  that  that  is  born 
from  above,  of  the  Spirit  of  God,  is  holy." 

Thus  in  the  varying  expression,  "born  from 
above,  and  born  of  the  Spirit,"  the  one  great  truth 
is  enforced — the  necessity  of  a  change  of  heart, 
of  regeneration.  "A  man  does  not  enter  the  king- 
dom of  God,  0  Nicodemus,  as  thou  boastest,  by 
mere  natural  birth,  and  through  hereditary  privi- 
lege and  promise.  More  than  this  is  necessary. 
A  man  must  be  born  again — born  from  above — 
born  spiritually  as  well  as  naturally,  before  he 
can  see,  enter,  or  enjoy  the  Kingdom  of  God." 

But  if  the  foregoing  interpretations  are  rejected, 
and  a  reference  to  baptism  is  claimed,  still  it  may 
be  only  a  symbolical  reference,  using  the  sign  for 
the  thing  signified.  In  Titus  iii.  5:  it  is  said  we 
are  saved  by  the  washing  of  regeneration,  (spir- 
itual birth,)  and  the  renewing  of  the  Holy  Spirit. 
We  are  saved  by  the  cleansing  of  regeneration, 
typefied  and  symbolized  by  baptism. 

Thus  except  a  man  be  born  again,  cleansed  by 
a  spiritual  birth,  "the  washing  of  water  by  the 
Word,"  represented  and  symbolized  by  baptism 


DESIGN  AND  SUBJECTS  OF  BAPTISM.  23 

appropriately  accompanying  it,  and  also  baptized 
in  spiritual  influences,  awakening  holy  affections 
and  aspirations,  he  is  not  in  the  kingdom  of  heav- 
en. By  no  necessary  interpretation,  therefore, 
does  this  passage  support  the  pretensions  of  bap- 
tismal regeneration. 

The  commission  also  has  been  cited  as  placing 
baptism  upon  equal  terms  with  faith.  "He  that 
believeth  and  is  baptized  shall  be  saved."  But  if 
equally  important  why  are  not  both  alike  repeated 
in  the  negative  statement?  Does  not  the  omission 
show  that  in  the  foregoing  language  reference  is 
had  to  authentication  of  faith,  appointed  to  be 
ceremonially  made  in  baptism?  It  is  to  faith,  au- 
thenticated and  embodied,  that  salvation  is  prom- 
ised. Salvation  is  not  promised  to  literal  baptism, 
but  to  symbolic  baptism — a  baptism  embodying 
and  illustrating  faith.  But  in  supporting  the  the- 
ory of  spiritual  efficiency  in  baptism,  three  scrip- 
ture passages  of  similar  expression  and  import, 
are  chiefly  relied  upon.  "John  did  baptize  in  the 
the  wilderness,  and  preached  the  baptism  of  re- 
pentance for  the  remission  of  sins."  "Preach- 
ing the  baptism  of  repentance  for  the  remission  of 
sins."  "Repent  and'be  baptized,  every  one  of  you. 


24  DESIGN  AND  SUBJECTS  01'  BAPTISM. 

in  the  name  of  Jesus  Christ,  for  the  remission  of 
sins."  Mark  i.  42;  Luke  iii.  3;  Acts  ii.  38.  In 
these  passages  is  not  the  reference  to  repentance 
as  the  procuring,  and  to  baptism  as  a  symbolic 
cause  of  remission?  According  to  the  analogy  of 
the  teachings  of  the  scriptures,  the  promise  of 
these  passages  might  remain  with  baptism  with- 
drawn, but  not  with  repentance  withdrawn.  These 
texts,  therefore,  do  not  teach  baptism  for  remis- 
sion, but  repentance  symbolized  in  baptism  for 
remission.  Remission,  therefore,  refers  to  repent 
ance  as  procuring  it,  but  to  baptism  only  as  pro- 
fessing, declaring,  and  symbolizing  it. 

If  baptism  sustain  the  same  vital  relation  to  sal- 
vation as  faith  and  repentance,  how  could  the 
Apostle  to  the  Gentiles  so  often  omit  its  mention 
when  setting  forth  those  conditions?  How  could 
he,  in  his  extensive  travels,  preaching  the  gospel 
to  so  many  thousands,  and  founding  so  many 
churches,  have  paid  no  more  personal  attention 
to  the  observance  of  the  rite?  If  baptism  sustain 
the  same  vital  relation  to  salvation  that  spiritual 
duties  do,  was  not  Paul  guilty  of  a  serious  omis- 
sion, both  in  teaching  and  practice?     When  the 


DESIGN  AND  SUBJECTS  OF  BAPTISM.  26 

jailor  demanded  the  essential  conditions  of  salva- 
tion, be  did  not  include  baptism,  but  only  said  "be- 
lieve on  the  Lord  Jesus  Christ  and  thou  shalt  be 
saved."  And  he  expressly  declares  that  he  seldom 
administered  the  ordinance. 

We  no  more  attain  repentance  through  the  in- 
strumentality or  act  of  baptism,  than  we  do  Christ. 
Pardon,  (a  state  of  justification,  fitness  for  death 
and  heaven,)  is  not  as  we  believe  conveyed  to  a 
sinner  through  baptism,  or  prayer,  or  confession, 
or  any  mere  act  of  worship  or  obedience.  It  is 
bestowed  rather  upon  the  spirit  of  penitance,  faith, 
and  obedience,  antecedent  to  the  obedience  itself. 
The  particular  act  in  which  it  is  sensibly  experi- 
enced may  be  merely  incidental.  Some  rejoice  in 
the  assurance  of  pardon  first  in  the  closet,  others 
before  the  family  altar,  others  again  in  the  social 
meeting,  while  others  gain  the  evidence  of  pardon 
or  acceptance  while  reading  the  scriptures,  con- 
versing with  a  pious  friend,  or  while  appealing  to 
others  in  behalf  of  the  importance  of  the  gospel. 
The  spirit  of  penitence  and  obedience,  in  which 
alone  men  are  pardoned — regenerated — is  inspired 
by   the   renewing  of   t  o  Holy  Spirit;    and  that 


26  DESIGN  AND  SUBJECTS  OP  BAPTibM. 

Spirit  must  be  anterior  to  baptism,  and  all  other 
accepted  rites  of  religious  worship.  Baptism  is 
the  method  of  formally  professing  gracious  change, 
experience,  and  sense  of  pardon,  but  not  of  ob- 
taining them.  It  does  not  put  away  "the  filth  of 
the  flesh,"  but  symbolizes  it.  It  does  not  wash 
away  sins,  but  represents  a  moral  ablution  by  the 
cleansing  influences  of  the  Holy  Spirit.  It  does 
not  remit  sins,  but  declares  their  remission. 
Men  reach  the  rite  through  the  experience,  and 
not  the  experience  through  the  rite.  To  say  we 
cannot  attain  what  baptism  signifies  before  bap- 
tism, is  like  saying  we  cannot  attain  what  the 
Lord's  Supper  signifies  before  we  observe  the  rite. 
III.  The  theory  that  regeneration  or  pardon  is 
attained  through  baptism,  elevates  outward  human 
observance  to  the  same  rank  and  importance  with 
spiritual  and  Divine  agencies.  The  Word  and 
Spirit  of  Grod  have  been,  from  the  apostacy,  the 
appointed  means  of  regeneration.  In  some  form  of 
utterance  and  influence  they  have  been  available 
to  all  ages,  nations,  and  kindreds.  Every  where 
mankind  have  been  condemned  for  not  attending 
to  the  word  of  God,  ever  falling  upon   their  ear, 


DESIGN  AND  SUBJECTS  OP  BAPTISM.  27 

not  walking  in  the  spiritual  light  shining  upon 
their  path,  and  not  loving  and  serving  God  re- 
vealed to  them  in  nature  and  providence.  Under 
the  dispensation  of  a  written  revelation  and  of 
the  gospel,  it  is  equally  obvious,  the  salvation  of 
men  depends  upon  spiritual  provisions,  means  and 
character.  Spiritual  provisions  and  experiences 
may  be  every  where  available,  and  available  to  all, 
and  at  all  times.  No  human  being,  council,  or 
authority  can  interdict  faith,  penitence  and  pray- 
er, by  which  the  soul  approaches  God  and  attains 
salvation. 

But  if  salvation  depend  upon  outward  rites,  ad- 
ministered by  others,  the  destiny  of  the  soul  is 
environed  by  fearful  contingencies — subject  to  the 
will  or  caprice  of  fellow  mortals.  This  is  the 
essence  and  foundation  principle  of  formalism 
and  spiritual  despotism.  In  magnifying  the  dif- 
ference between  gracious  provision  and  ceremony, 
spiritual  exercise  and  outward  observance,  we  are 
at  once  vindicating  the  religious  liberty  of  man, 
and  the  moral  dignity  of  Christianity.  We  dare 
not  regard  baptism  of  equal  importance  with  faith 
and  repentance.     It  is  not  like  them  a  means  of 


28  DESIGN  AND  SUBJECTS  OF  BAPTISM. 

approach  to  Christ,  and  essential  to  salvation. 
Without  them  all  agree  the  soul  must  be  lost. 
Who  will  affirm  that  all  the  unbaptized  will  perish! 
If  baptism  is  the  door  to  a  visible  church,  who  will 
claim  that  it  is  the  portal  to  heaven!  A  symbol 
must  not  be  elevated  to  the  rank  and  importance 
of  the  thing  signified.  The  wood  of  the  altar 
must  not  be  compared  in  value  and  sacredness  with 
the  meritorious  sacrifice.  The  work  of  regenera- 
tion is  so  spiritual  and  so  essentially  God's  work, 
that  it  must  not  be  confounded  with  outward  ob- 
servance and  human  instrumentality.  To  attempt 
to  supplement  its  appointed  agencies  would  seem 
like  attempting  to  supercede  or  assist  the  law  of 
gravitation  by  a  new  combination  of  matter;  give 
stability  to  the  order  of  the  material  world  by 
some  external  props  of  human  device;  substitute 
or  assist  the  clouds  in  irrigating  the  parched  earth 
by  the  effusions  of  a  water  pot;  or  to  substitute 
or  assist  the  sun,  moon  and  stars  in  their  appoint- 
ed illumination  of  earth  and  heaven  by  bonfires 
and  tapers.  Baptism  has  sufficient  importance 
as  a  positive  symbolic  institution,  without  elevat- 
ing it  to  the  rank  and  efficacy  of  the  Word  and 


DESIGN  AND  SUBJECTS  OF  BAPTISM.  29 

Spirit  of  God — of  faith  and  repentance.  To  en- 
force its  observance  we  would  not  give  it  a  facti- 
tious importance,  thereby  commending  the  germ 
of  papacy  and  formalism,  and  abetting  supersti- 
tion and  spiritual  despotism. 

IV.  In  the  whole  tenor  of  the  scriptures  conver- 
sion and  pardon  are  traced  to  spiritual  agencies 
and  experiences  as  their  efficient  cause.  To  ob- 
tain God's  blessing  the  Hebrews  were  commanded 
"repent  and  turn  yourselves  from  idols."  Ezekiel 
xiv.  6.  Impenitence  is  referred  to  as  the  only 
effective  barrier  to  pardon.  "No  man  repented 
him  of  his  wickedness."  Jer.  viii.  6.  As  a  means 
of  obtaining  the  favor  of  God  the  people  are  sum- 
moned, "Therefore  turn  thee  to  thy  God."  Hosea 
xii.  6.  In  pointing  men  to  saving  duty  John 
preached,  "saying,  repent  for  the  kingdom  of 
heaven  is  at  hand."  Mark  vi.  12.  The  Great 
Teacher,  indicating  the  conditions  of  gracious 
acceptance,  said  to  a  listening  crowd,  "except  ye 
repent  ye  shall  all  likewise  perish."  Luke  iii.  19. 
Peter,  disclosing  the  essential  grounds  of  pardon, 
says,  "Repent  ye,  therefore,  and  be  converted, 
that  your  sins  may  be  blotted  oat."    Pointing  out 


30         DESIGN  AND  SUBJECTS  OP  BAPTISM* 

the  way  of  salvation   to  the  Athenians,  Paul  ex- 
claims, "Now  commandeth  all  men  everywhere  to 
repent."   Assenting  to  the  preaching  of  Peter  the 
multitude    exclaimed,  "God   also  to  the  Gentiles 
granted  repentance  to  life."  Actsiii.  19;  xvii.  30;  ii. 
18.  As  holding  forth  the  great  provision  and  condi- 
tion of  salvation,  it  is  said,  "Him  hath  God  exalted 
with  his  right  hand,  to  be  a  Prince  and  a  Saviour, 
for  to  give  repentance  to  Israel,  and  forgiveness  of 
sins."  Acts  v.  31.     It  is  declared  to  be  the  great 
purpose  of  the  mission  and  work  of  Christ,  "that 
repentance  and  remission  of  sins  should  be  preach- 
ed in  his  name  among  all  nations."  Luke  xxiv.  47. 
In  Paul's  commission,  setting   forth  the   aims 
and  conditions  of  salvation,  outward  ordinances 
are  not  embraced.     "To  open  their  eyes,  and  to 
turn  them  from  darkness  to  light,  and  the  power 
of  Satan    unto    God,  that   they  may  receive  the 
forgiveness   of   sins,  and  an  inheritance   among 
them  who  are   sanctified  by  faith  that  is  in  me," 
Acts  xxvi.  18.     Faith  in  the  blood  and  righteous- 
ness of  Christ  is  declared  to  be  the  ground  of  sal- 
vation. "Whom  God  hath  set  forth  to  be  a  propiti- 
ation through  faith  in  His  blood,  to  declare  His 


DESIGN  AND  SUBJECTS  OF  BAPTISM.  31 

righteousness  for  the  remission  of  sins  that  are 
passed  through  the  forbearance  of  God."  Rom.  iii. 
25.  In  Hebrews,  Paul  traces  regeneration  to  the 
word  of  God,  as  its  effective  instrumentality,  and 
not  to  outward  observances.  "The  word  of  God 
is  quick  and  powerful,  sharper  than  a  two  edged 
sword,  piercing  even  to  the  dividing  asunder  of 
soul  and  spirit,  and  of  the  joints  and  marrow,  and 
is  a  discerner  of  the  thoughts  and  intents  of  the 
heart."  Heb.  iv.  12. 

The  same  apostle,  in  pointing  out  the  great 
process  and  means  of  regeneration  to  the  Thessa- 
lonians,  leaves  out  all  allusion  to  ceremonial  ob- 
servance. "Hath  chosen  you  through  sanctifica- 
tion  of  the  Spirit  and  belief  of  the  truth."  2  Thes- 
ii.  13.  And  Peter  refers  to  the  Holy  Spirit  as  the 
efficient  means  of  regeneration.  "Elect  according 
to  the  foreknowledge  of  God  the  Father,  through 
sanctification  of  the  Spirit  unto  obedience."  I  Pet. 
i.  2,  3. 

In  this  varied  and  emphatic  statement  of  scrip- 
ture, remission  of  sin  is  connected  causatively 
with  spiritual  provision,  agency,  and  experience, 
and  not  with  outward  observance.      Why,  then, 


82         DESIGN    AND    SUBJECTS   OF   BAPTISM 

should  two  or  three  passages  be  wrested  from  their 
proper  symbolical  interpretation,  to  contradict  the 
tenor  of  scriptures,  establish  a  doctrine  foreign  to 
the  genius  of  the  gospel,  and  support  the  princi- 
ple and  imposture  of  Anti-Christ? 

V.  Further,  the  New  Testament  narratives 
show  that  regeneration,  instead  of  being  realized 
through  baptism,  uniformly  preceeded  it.  The 
followers  of  John  avowed  their  penitence  and 
reformation  in  baptism,  and  the  symbolic  profes- 
sion was  refused  to  those  not  giving  evidence  of 
regeneration.  Christ  and  his  apostles  pursued 
the  same  order  of  preaching  commenced  by  John, 
and  only  the  penitent  and  believing  were  received 
as  disciples  in  baptism.  On  the  day  of  Pentecost 
three  thousand,  after  exhibiting  the  most  extraor- 
dinary evidence  of  change  of  heart,  sought  bap- 
tism in  avowal  of  their  penitence  and  faith.  It 
was  after  regeneration  and  spiritual  illumination 
— after  answer  to  prayer  and  special  revelation  of 
his  call  to  the  apostleship,  that  Paul  was  baptized. 
It  was  after  the  testimonies  of  a  pious  life,  and 
the  attestation  of  spiritual  influences,  that  Corne- 
lius made  the  baptismal   profession.     It  was  after 


DESIGN    AND    SUBJECTS    OF    BAPTISM.         3o 

the  Lord  had  opened  the  heart  of  Lydia,  as  the 
rosebud  is  opened  to  the  sweet  influences  of  the 
morning,  so  that  she  received  the  gospel  in  peni- 
tence and  faith,  that  she  received  the  outward 
sign  of  an  experienced  inward  grace.  It  was  af- 
ter the  most  extraordinary  conviction  ana  conver- 
sion, that  the  jailor  professed  in  baptism  ihe  peni- 
tence he  felt  and  the  Saviour  he  embraced.  And 
wherever  the  gospel  was  preached  baptism  was 
sought,  after  a  change  of  heart  with  reference  to 
the  guilt  and  practice  of  sin,  and  a  cordial  recep 
tion  of  the  provisions  and  promises  of  the  gospel. 
It  was  resorted  to  not  to  attain  a  new  heart  and 
pardon,  but  to  profess  and  symbolize  them.  There 
is  no  record  of  an  apostolic  baptism  without  such 
antecedent  conversion — change  of  neart — regene  • 
ration.  They  approached  the  baptismal  rite  peni- 
tent, believing,  and  devoted  to  the  fear  of  God  and 
to  the  love  and  service  of  Christ.  They  sought 
baptism  not  to  attain  gracious  dispositions  and 
hopes,  but  to  avow  them. 

VI.  Finally,  the  symbolical  character  of  bap- 
tism precludes  the  idea  of  special  spiritual  efficacy 
in  it.     Baptism  is  as  obviously  a  symbolic  rite  as 


34         DESIGN    AND    SUBJECTS    OF    BAPTISM. 

the  Lord's  Supper ;  and  but  for  the  necessity  of 
magnifying  priestly  powers  and  defending  impos- 
ture of  papacy  and  hierarchy,  this  would  doubt- 
less be  universally  allowed.  Romanism,  in  giving 
a  sacramental  efficacy  to  both  ordinances,  is  more 
consistent  than  protestants  who  attribute  a  spirit- 
ual efficacy  to  one  and  a  symbolic  significance  to 
the  other.  They  should  claim  a  real  presence  in 
the  supper  as  well  as  in  baptism.  If  there  is 
only  a  symbolic  presence  in  the  supper,  then  there 
is  only  a  symbolic  efficacy  in  baptism.  This  rep- 
resentative character  of  an  ordinance  cannot  be 
overlooked  in  interpreting  its  history.  If  a  car- 
penter is  ordered  to  make  a  house,  he  proceeds 
to  collect  materials,  lay  the  foundation,  and  rear 
the  walls  of  the  prescribed  edifice.  But  if  a  pupil, 
standing  before  a  blackboard,  is  commanded  to 
make  a  house,  he  proceeds  with  chalk  and  line  to 
draw  the  figure  of  one.  The  difference  of  circum- 
stances in  the  order  determines  the  difference  of 
meaning  in  the  two  cases.  When  it  is  said  five 
thousand  partook  of  loaves  and  fishes  distributed 
to  them,  a  literal  participation  is  necessarily  in- 
tended.    But  when  believers  are  said  to  "eat  the 


DESIGN  AND  SUBJECTS  OP  BAPTISM.  35 

flesh  and  drink  the  blood  of  the  Son  of  God,"  only 
a  symbolical  participation  is  meant.  When  Christ 
is  called  the  way — the  door — it  is  not  meant  that 
he  is  a  paved  street,  or  wood  and  nails,  but  the 
appointed  medium  of  approach  and  access  to  God. 
In  analogy  to  this  interpretation  of  literal  and 
symbolical  language,  if  man  is  commanded  to 
believe  in  Christ,  or  turn  to  God,  or  repent,  to 
obtain  remission  of  sins,  a  procuring  cause  is 
meant.  But  if  a  man  were  ordered  to  be  baptized 
for  the  remission  of  sins,  no  such  cause  could  be 
intended.  He  is  ordered  to  represent,  not  to  ob- 
tain, remission  of  sins  by  baptism.  It  is  for — in 
declaration  of  the  doctrine  of  pardon — that  baptism 
is  administered;  to  avow  its  cleansing  effects,  and 
not  to  procure  them. 

Baptism  only  celebrates  the  effects  and  value 
of  repentance.  The  believer  is  baptized  for  re- 
mission of  sins,  as  the  fourth  of  July  is  celebrated 
for  liberty.  Waving  banners,  patriotic  assem- 
blies, booming  cannon,  and  brilliant  fire-works, 
do  not  achieve,  but  only  celebrate  liberty.  By 
this  commemoration  citizens  are  reminded  of  the 
trials,  struggles,  and  sacrifices   by  which  freedom 


36  DESIGN  AND  SUBJECTS  OF  BAPTISM. 

was  won,  and  incited  to  a  higher  appreciation  and 
defense  of  the  heritage  thus  bequeathed  to  them. 
In  like  manner  by  baptism  the  believer  celebrates 
the  means  and  value  of  pardon.  He  symbolizes 
its  costly  provisions  and  spiritual  effects.  Bap- 
tism in  this  respect  is  analagous  to  the  ceremo- 
nial cleansing  of  the  Jews.  It  was  after  the  sus- 
picioned  or  infected  person  had  been  ascertained 
by  careful  examination  and  infallible  tests  to  be 
clear  of  the  leprosy,  that  he  was  ceremonially 
declared  by  the  official  act  of  the  priest  to  be 
clean.  The  official  declaration  and  ceremonial 
ablution  invariably  followed,  and  by  inviolable 
provision  of  law,  the  actual  cure  of  the  leper. 
The  disease  was  cured,  the  plague  removed,  be- 
fore the  ceremonial  declaration.  So  in  baptism, 
the  ceremonial  cleansing  and  official  declaration 
properly  follow  the  spiritual  cleansing  and  change 
of  state  declared  and  symbolized  by  it. 


DESIGN  AND  SUBJECTS  OF  BAPTISM.         37 
II. 

Iv^S^  SUBJECTS   OF   BAPTISM. 

yS  %Ji\  V  I  tt  fl  noticed  in  the  foregoing  discussion 
jjL^,  the  act  and  design  of  baptism,   we  pass  to 
6{wf  consider  its  subjects.     As  a  positive  insti- 
tution baptism  can  be  binding  in  form  and  scope 
^only  by  special  appointment.     Moral   laws,  as 
those  of  the  Decalogue,  are  founded  in  the  fitness 
of  things,  and  are  commended  by  an  inherent  pro- 
priety and  obligation  prior  to  their  formal  institu- 
tion by  lawgivers,  or   authentication  by  statute 
books.     Positive  laws,  as  the  ceremonial  of  Juda- 
ism, the  Lord's  Supper,  and  Baptism,  derive  their 
whole     obligation     from     specific     appointment. 
Where  there    is  no  enactment    there    is   no   law 
and  no  obligation. 

It  is  not  necessary,  therefore,  to  disprove  the 
claims  of  infant  baptism  to  justify  its  rejection. 
Unless  it  is  authenticated  by  clear  positive  ap- 
pointment, it  should  be  discarded  as  an  unauthor- 


38         DESIGN    AND    SUBJECTS   OP   BAPTISM. 

ized  tradition.  It  cannot  be  based  upon  silence, 
or  else  a  hundred  other  supposable  rites  not  inter- 
dicted may  be  imposed  upon  the  church.  As  he 
who  takes  away  from  Divine  institutions  shall 
lose  his  promised  part  in  the  holy  city  and  king- 
dom of  God,  so  he  who  adds  to  the  institutions  of 
Heaven,  and  imposes  them  upon  men  as  Divine 
laws,  may  encumber  religious  observance,  mislead 
the  conscience,  and  incur  the  disapprobation  of 
heaven.  Until  infant  baptism  is  shown  to  be  a 
scriptural  appointment,  without  pointing  out  objec- 
tions to  it,  we  might  persist  in  regarding  it  an  in- 
terpolation in  the  statute  book  of  the  church. 
But  yielding  the  advantage  of  a  defensive  attitude, 
we  will  attempt  to  disprove  the  claimed  authority 
for  the  rite. 

I.  Baptism  is  limited  to  believers  in  its  design. 
It  is  a  personal  voluntary  profession  of  faith  in 
the  divine  character  and  mission  of  Christ — of 
devotion  to  the  Father,  Son,  and  Holy  Spirit  in 
love  and  obedience  forever.  Can  an  infant  feel  or 
pledge  such  faith  and  devotion?  Can  it  appreci- 
ate the  divinity  and  atonement  of  Christ,  the  par- 
don of  sin,  regeneration,  the  promise  of  resurrec- 

\ 


DESIGN    AND    SUBJECTS    OP    BAPTISM.         39 

tion,  or  enroll  itself  a  disciple  of  Christ  and  a 
member  of  his  church?  As  well  might  an  infant 
join  a  school  of  philosophy,  a  Masonic  or  Odd 
Fellows'  Lodge,  a  civic  or  military  order,  or  a  lit- 
erary or  scientific  club,  or  political  party,  as  a 
voluntary  christian  institution.  To  plead  a  pro- 
spective and  representative  bearing  of  the  ordi- 
nance, overlooks  the  personal  and  voluntary  char- 
acter of  the  christian  profession.  "Baptism  is  not 
a  parental  pledge,  but  a  personal  covenant.  It 
pertains  to  present,  not  to  a  prospective  faith — to 
an  experienced,  not  a  promised  salvation.  It  cel- 
ebrates union  with  Christ,  not  with  parents  or 
progenitors.  It  is  the  symbol  of  a  spiritual  re- 
generation and  its  attendent  hopes,  not  of  birth- 
right privileges  and  promises."*  As  well,  there- 
fore, subject  infants  to  the  discipline  of  the  army, 
the  ceremonies  of  a  civic  or  benevolent  order,  in 
accordance  with  the  relations,  professions,  or  hopes 
of  parents,  as  to  the  orders  of  the  church. 

II.     Baptism  is  also  limited  to  believers  in  its 
command*     All  the  rules  binding  upon  civic,  lit- 

*  Childhood  :   Its  Promise  and  Training. 


40  DESIGN    AND    SUBJECTS    OF    BAPTISM. 

erary,  or  moral  associations,  are  found  incorpo- 
rated in  their  constitutions.  All  the  laws  binding 
upon  corporations  or  states,  are  distinctly  enjoined 
in  their  charters  or  statute  books.  The  passover, 
feast  of  tabernacles,  particular  sacrifices,  and 
purifications  of  the  Jews,  are  formally  appointed 
in  their  ceremonial.  In  the  new  dispensation 
the  Lord's  Supper  and  Baptism  of  believers  is 
specifically  enjoined.  And  we  know  of  no  in- 
stance in  the  whole  range  of  voluntary  association 
of  men,  or  of  human  or  divine  government,  where 
a  positive  law  has  obtained  and  become  binding 
without  forgoing  specific  appointment.  But  in 
what  verse,  chapter,  or  book  of  the  constitution 
of  the  church  is  a  command  for  infant  baptism 
found?  The  great  commission,  where  it  should 
be  found  if  a  divine  institution,  by  its  restrictive 
terms  precludes  it.  ''Go  teach  all  nations,  baptiz- 
ing them."  If  it  is  urged  that  infants  are  em- 
braced in  "all  nations,"  so  are  inebriates,  profane 
persons,  and  infidels.  Obviously,  only  those  who 
are  capable  from  age,  capacity,  or  state  of  heart, 
of  understanding  and  receiving  the  gospel,  and 
actually  become  disciples  of  Christ,  arc  directed 


DESIGN  AND  SUBJECTS  OP  BAPTISM.  41 

to  be  baptized.  Omission  in  a  directory  or  order 
may  be  as  restrictive  as  specification.  An  agent 
is  ordered  to  purchase  an  hundred  beeves;  if  he 
adds  to  the  order  a  hundred  calves  he  transcends 
his  commission.  A  book  merchant  orders  fifty 
copies  of  Webster's  quarto  Dictionary;  if  fifty 
copies  of  Webster's  abridgement  are  added,  the 
order  is  transcended,  and  the  merchant  is  not 
bound  by  it.  If  a  recruiting  officer,  ordered  to 
enlist  men  of  a  certain  age  and  stature,  goes  be- 
yond his  commission  and  enrolls  persons  of  a  dif- 
ferent age  and  stature,  he  will  be  cashiered.  So 
the  commission  to  baptize  those  who  are  taught 
and  discipled,  or  who  have  repented  or  believed, 
necessarily  precludes  those  not  taught — not  be- 
lievers. Nor  do  we  find  any  order  for  infant  bap- 
tism in  traditions  of  the  Apostles.  They  founded 
churches,  enjorning  upon  them  the  observance  of 
all  the  laws  of  Christ ;  but  in  all  the  particularity 
of  their  direction,  they  no  where  commend  or  al- 
lude to  a  law  of  infant  baptism.  They  even  enjoin 
the  religious  training  and  dedication  of  children, 
but  are  silent  about  their  baptism.  Hence,  the 
late  Dr.  Woods,  of  Andover,  in  accordance  with 


42  DESIGN  AND  SUBJECTS  OF  BAPTISM. 

the  distinct  admissions  of  a  large  number  of 
learned  Pedobaptists,  declares,  "It  is  plain  that 
there  is  no  express  precept  respecting  infant  bap- 
tism in  our  sacred  writings."  According  to  the 
analogy  of  all  other  positive  laws,  human  or 
divine,  is  not  infant  baptism,  being  without  formal 
appointment,  necessarily  without  authority?  If 
no  where  enjoined,  how  can  it  be  a  canon  law  of 
the  church?  If  not  in  her  statute  book,  it  should 
be  discarded  from  her  administration. 

III.  Baptism  is  limited  to  believers  in  its  exam- 
ple as  well  as  in  its  design  and  command.  The 
discipline  of  armies,  the  laws  of  states,  and  the 
rules  of  voluntary  associations,  are  authenticated 
in  the  records  of  subsequent  observance  as  well 
as  in  their  particular  institution.  What  is  ap- 
pointed in  constitutions,  by-laws,  and  statute 
books,  is  confirmed  in  the  succeeding  annals  of 
orders  and  governments.  The  ceremonial  enjoined 
by  Moses  is  constantly  reappearing  in  its  several 
orders,  in  succeeding  prophets,  till  Christ.  In 
like  manner  the  baptism  of  believers,  enjoined  by 
Christ,  is  ever  recurring  in  the  annals  of  the  prim- 
itive   church.      The    baptism   of  three    thousand 


DESIGN  AND  SUBJECTS  OF  BAPTISM.  43 

believers  is  noticed  in  a  single  record.  The  eu- 
nuch, jailor,  and  Lydia,  were  baptized  upon  pro- 
fession of  faith.  And  many  others  are  mentioned 
who  sought  baptism  after  joyfully  receiving  the 
Word  and  the  influence  of  the  Holy  Spirit.  But 
where  is  the  first  historical  notice  of  infant  bap- 
tism in  the  New  Testament.  There  is  no  more 
trace  in  the  Scriptures  of  its  observance  than  of 
its  institution.  We  have  the  annals  of  primitive 
churches  and  missions,  without  a  notice  of  it. 
We  have  Apostolic  letters,  enjoining  christian 
doctrine  and  observance,  without  allusion  to  it. 
Why  is  a  rite  so  particularly  enforced  in  creeds, 
catechisms,  pastoral  letters  and  discourses,  so 
strangely  overlooked  in  apostolic  counsels,  canons 
and  discipline?  The  only  passages  cited  as  ex- 
emplifying the  rite,  seem  rather  to  preclude  it, 
and  evince  the  weakness  of  the  cause  forced  to 
rely  on  such  proof.  Paul  "baptized  the  household 
of  Stephanas."  1  Cor.  i.  6.  But  as  denoting  the 
character  of  that  household,  in  a  later  notice, 
1  Cor.  xvi.  15,  it  is  said,  "Ye  know  the  house, 
(same  term  as  that  translated  household  in  the  first 
notice,)  of  Stephanas,  that  it  is  the  first  fruits  of 


44  DESIGN  AND  SUBJECTS  OF  BAPTISM. 

Achaia,  and  that  they  have  addicted  themselves 
to  the  ministry  of  the  saints."  The  same  persons 
that  were  baptized  ministered  to  the  saints,  and 
therefore  could  not  have  been  infants.  Accord- 
ly,  it  is  made  manifest  that  the  whole  family  of 
Stephanas  consisted  purely  of  adults.  In  respect 
to  Lydia's  household,  also  cited  as  establishing 
infant  baptism,  it  is  probable,  from  her  pursuits 
as  a  merchant,  two  hundred  miles  from  home,  that 
no  small  children  were  with  her;  and  the  close  of 
the  narrative  makes  it  clear  that  her  household, 
consistently  with  her  pursuit  and  distance  from 
home,  was  composed  of  clerks,  who  like  herself 
embraced  the  gospel ;  for  after  returning  from 
the  conversion  and  baptism  of  the  jailor,  Paul  is 
said,  with  his  companion,  to  have  "entered  into 
the  house  of  Lydia,  and  when  they  had  seen  the 
brethren,  (her  clerks  or  household  before  alluded 
to,)  they  comforted  them  and  departed."  Thus 
those  baptized  with  Lydia  are  styled  brethren  and 
are  comforted,  and  therefore  could  not  have  been 
unconscious  babes.  Nor  does  the  baptism  of  the 
jailor's  household  avail  more  towards  establishing 
infant  baptism.     It  is  as  oxpressly  said  that  all 


DESIGN  AND  SUBJECTS  OF  BAPTISM.  45 

believed,  as  that  all  were  baptized.     If  explana- 
tions were  not  given  in  the  context,  these  narra- 
tives would  no   more  prove  infant  baptism,  than 
the  frequent  household  baptisms  occurring  in  the 
history  of  our  churches.     But  when  from  the  face 
of  the  record  it  is  obvious  no  infants  were  em- 
braced in  the  baptism,  the  citation  of  these  in- 
stances betrays  the  utter   want  of  scriptural  au- 
thority  for    infant    baptism.      Hence    Starck,   a 
learned  Pedobaptist,  in  his  history  of  infant  bap- 
tism, says,   "There  is  no   single   example   to  be 
found  in  the  New  Testament  where  infants  were 
baptized.    In  household  baptisms  there  was  always 
a  reference  to  the  gospel  having  been  received." 
As,  therefore,  all  positive  laws,  human  or  divine, 
must  have  a  historical  exemplification,  as  well  as 
an  enactment,  and  as  infant  baptism  has  neither 
scriptural   appointment  or  exemplification,  it  is 
not  a  canon  law  of  the  christian  church. 

IV.  Baptism  is  also  limited  to  believers  in  all 
just  analogy  to  other  observances  and  earlier  dis- 
pensations. Passing  for  the  present  the  absurdity 
of  founding  a  positive  institution  upon  analogies 
and  inferences,  however  clear,  let  us  notice  the 


46  DESIGN  AND  SUBJECTS  OP  BAPTISM. 

inconclusiveness  of  those  adduced  to  support  in- 
fant baptism. 

It  may  be  received,  it  is  urged,  as  the  canon  of 
scripture  upon  the  authority  of  the  church.     But 
the  canon  of  scripture  does  not  rest  upon  eccle- 
siastical decision,  but  upon  the  foregoing  fact  of 
divine  inspiration,  demonstrated  by  various  inter- 
nal and  external  evidences.     To  make  the  case 
parallel,  the  ecclesiastical  endorsement  of  infant 
baptism  must  rest  upon  the  evidence  of  forgoing 
divine  appointment.     As  this  is  wanting,  the  an- 
alogy fails,    and   leaves   infant  baptism  without 
support.     It  is  also  contended  that  infant  baptism 
has  the  same  authority  as  the  Sabbath.     But  the 
divine  institution  of  sabbatical  rest  is  admitted  by 
all,  and  its  change  of  time  authorized  by  apostolic 
example.     But  we  ask  in  vain  for  the  proof  of  an 
appointment  of  infant  baptism,   or  an  apostolic 
example  of  its  observance.     It  is  further  main- 
tained, that  infant  baptism  rests  upon  the  same 
basis  as  female  communion.     But  the  Lord's  Sup- 
per was  instituted  for  believers,  as  such,  whether 
male  or  female.     Females  are,  therefore,  entitled 
to  it  on  the  same  ground  thpt  males  are — disciple- 


DESIGN  AND  SUBJECTS  OF  BAPTISM.  47 

ship  to  Christ  and  voluntary  christian  profession. 
Moreover,  in  the  scriptures  man  is  commonly  made 
the  representative  of  the  race,  and  laws  and  prom- 
ises addressed  to  him,  unless  limited  in  their 
nature,  are  addressed  to  the  race.  Have  infants, 
like  females,  common  religious  capacities,  rela- 
tions, duties,  and  hopes  with  men?  It  is  also 
claimed  that  infant  baptism  may  be  predicated 
upon  the  organic  relation  of  children  to  believing 
parents.  But  if  ordinances  are  based  upon  our 
ideas  of  fitness  rather  .than  upon  the  scriptures, 
rites  may  be  multiplied  or  varied  according  to  the 
judgment  or  caprice  of  communities  or  individu- 
als, and  the  christian  ceremonial  become  as  en- 
cumbered and  formal  as  paganism  or  papacy. 
Besides,  this  plea  averlooks  the  spiritual  and  vol- 
untary character  of  Christianity,  and  seeks  the 
prerogatives  of  birth-right  and  external  descent, 
so  emphatically  disclaimed  in  the  announcement 
of  the  new  covenant.  Under  it  men  cannot  be  I 
born  into  the  kingdom  of  heaven  by  the  blood  of 
sacrificial  rites,  by  the  will  of  man  declared  in 
external  covenants,  or  through  any  fleshy  descent. 
Moreover,  if  a  rite  is  claimed  to  celebrate  the  or- 


48  DESIGN  AND  SUBJECTS  OF  BAPTISM. 

ganic  influence  and  promise  of  the  family,  should 
not  one  of  proximate  solemnity  be  awarded  to  the 
promise  of  a  christian  age,  a  christian  land,  a 
christian  education,  the  possession  of  the  Bible, 
or  the  observance  of  the  Sabbath.  Or  if  infant 
baptism  is  urged  on  the  ground  of  religious  prom- 
ise to  the  young,  should  it  not  be  extended  to  all 
the  children  of  a  christian  land,  as  cheered  by  a 
promise  not  dawning  on  pagan  lands,  or  upon  later 
periods  of  life.  Such  an  extension  would  be  jus- 
tified upon  the  same  general  principle  urged  in 
the  plea  we  are  considering,  and  would  seem  less 
invidious,  and  would  guard  against  the  dangerous 
assumption  by  children  of  superior  promise. 
While  we  acknowledge  the  importance  of  the 
organic  influences  operating  upon  children,  espe- 
cially those  of  the  family,  and  avail  ourselves  of 
them  as  facilities  of  education,  we  derive  no  war- 
rant from  them  for  a  new  religious  ordinance,  or 
for  displacing  an  existing  one,  and  thus  dislocat- 
ing the  institutional  order  of  the  christian  church. 
Infant  baptism  is  inferred  from  the  supposed 
moral  purity  of  infancy.  Passing  the  doctrine  of 
total  depravity,  which  might  be  pleaded  against 


DESIGN  AND  SUBJECTS  OF  BAPTISM.  49 

this  inference,  we  remark,  that  if  their  holiness 
were  conceded,  the  rite  of  a  voluntary  religion 
would  be  unsuitable  to  them.  They  are  passive 
in  the  rite — expressing  nothing,experiencing  noth- 
ing, knowing  nothing.  As  the  covenant  of  a 
voluntary  profession,  the  bond  of  a  voluntary 
compact,  the  symbol  of  a  conscious  regeneration, 
baptism  does  not  belong  to  infants.  It  relates  to 
the  experience  and  mode  of  salvation  of  adults, 
and  not  of  infants.  Their  salvation  does  not  de- 
pend upon  faith,  repentance,  conscious  regenera- 
tion, or  public  profession  ;  therefore  baptism  does 
not  belong  to  them.  We  concede  their  hopeful 
state,  but  do  not  allow  to  them  a  place  in  a  volun- 
tary institution  and  profession. 

Infant  baptism  is  commended  by  others  from 
some  supposed  spiritual  efficacy  in  its  observance. 
Through  all  the  periods  following  the  apostolic 
age,  and  the  whole  range  of  formalism,  this  rite 
has  been  commended  as  of  saving  effect.  The 
Papacy  pronounces  it  "necessary  to  salvation." 
The  Greek  church  commends  it  on  the  ground, 
that    whosoever    is    baptized    "is    regenerated, 

cleansed,  and  justified."     The  Swiss  church  says. 
5 


50  DESIGN  AND  SUBJECTS  OF  BAPTISM. 

that  by  baptism  we  are  "received  into  the  cove- 
nant and  family,  and  so  into  the  inheritence  of  the 
sons  of  God."  The  Bohemian  church  says,  that 
in  baptism  the  Lord  "washeth  away  sin,  begetteth 
a  man  again,  and  bestoweth  salvation."  The  Con- 
fession of  Augsburg  says,  "baptism  is  necessary 
for  salvation."  The  English  church  says,  by  bap- 
tism we  are  "made  members  of  Christ  and  chil- 
dren of  God."  The  Westminster  Confession  says, 
baptism  "is  a  seal  of  grace,  of  our  engrafting  into 
Christ,  of  regeneration,  adoption,  and  eternal 
life."  The  Confession  of  Helvetia  says,  that  by 
baptism  the  Lord  "doth  regenerate  us  and  cleanse 
us  from  our  sins."  The  Confession  of  France 
says,  that  by  baptism  "wo  are  engrafted  into 
Christ's  body."  Wesley,  representing  the  Meth- 
odist church,  says,  "by  baptism  we  who  are  by 
nature  the  children  of  wrath,  are  made  the  chil- 
dren of  God."  Later  interpreters,  though  shrink- 
ing from  these  avowals  of  creeds,  still  persist  in 
claiming  some  undefined  efiicacy  in  baptism. 
Some  aver  that  by  it  the  children  of  believers 
become  the  seed  of  Abraham.  They  are  not  his 
literal  seed  ;  if  they  are  his   spiritual   seed  they 


DESIGN  AND  SUBJECTS  OF  BAPTISM.  51 

are  real  christians,  and  subsequent  apostacy  from 
piety  is  falling  from  grace.  Others  affirm  that 
baptized  children  sustain  the  same  relation  to  the 
immunities  and  promises  of  the  church,  that  chil- 
dren born  under  any  government  do  to  the  state. 
That  is,  by  complying  with  the  terms  of  the  gos- 
pel they  may  be  saved — rejecting  them  they  must 
be  lost.  Wherein  does  the  relation  of  unbaptized 
children  differ  from  this?  What  distinctive  ad- 
vantage is  illustrated  by  this  supposition?  Oth- 
ers claim  that  baptized  children  sustain  the  same 
relation  to  the  religious  faith  and  profession  of 
their  parents  as  to  their  estates.  If  so  religion 
and  church  membership  are  a  birth-right  inheri- 
tance, and  under  the  new  as  well  as  the  old  dis- 
pensation, we  are  born  into  covenant  relation  by 
the  will  of  man  and  outward  observance.  It  is 
urged  that  baptized  children  stand  in  the  same 
relation  to  the  church  as  infant  Levites  to  the 
priesthood.  This  analogy  fails  in  two  points. 
Only  the  children  of  Levites  were  eligible  to  the 
priesthood ;  but  who  will  pretend  that  only  bap- 
tized infants  are  eligible  to  church  membership  or 
the  kingdom  of  heaven.     Resides,  the  priesthood 


OZ         DESIGN    AND    SUBJECTS   OF    BAPTISM. 

was  strictly  a  birth-right  office.  Will  any  claim 
that  church  membership  and  salvation  are  confer- 
red by  parents?  It  is  maintained  by  some,  that 
baptized  children  are  actual  members  of  the 
church.  If  they  are,  they  are  entitled  to  the 
communion  as  well  as  baptism,  and  subject  to  dis- 
cipline, and  in  case  of  doctrinal  error  or  moral 
delinquency,  to  formal  exclusion. 

Thus  by  their  confessions,  dogmatic  teachings, 
and  apologies,  it  is  shown  that  Pedobaptists  of 
succeeding  ages  and  all  lands,  have  supposed  some 
mystic  virtue  or  saving  power  in  baptism,  and 
hence  continued  and  commended  its  early  cele- 
bration. Hence  its  popular  observance  and  min- 
istry to  superstition  and  spiritual  despotism.  But 
such  an  efficacy  is  a  mere  pretense  of  the  school- 
men— a  figment  of  imposture,  an  assumption  of 
Antichrist.  It  is  against  the  spiritual  and  per- 
sonal nature  of  Christianity,  and  the  symbolical 
character  of  the  ordinance.  Besides,  as  a  mat- 
ter of  history  and  general  observation,  no  per- 
ceptible change  is  wrought  by  infant  baptism. 
What  vice  is  eradicated  or  virtue  implanted  by 
it?     Where  do   its   subjects  evince  more  gracious 


DESIGN  AND  SUBJECTS  OF  BAPTISM.  53 

tendencies  than  others  as  well  educated?  What 
facility  does  it  add  to  religious  training?  What 
does  it  avail  without  parental  discipline?  With- 
out it  where  is  parental  training  deficient? 

But  the  most  common  appeal  in  support  of  in- 
fant baptism,  is  the  Abrahamic  covenant,  and  a 
claimed  substitution  of  baptism  for  circumcision. 
This  covenant,  (Gen-  xii.  1,  2,  3;  xiii.  14-17;  xv. 
8-18;  vxii,  1-21,)  is  two-fold,  literal  and  spiritual. 
In  its  literal  terms  the  natural  descendants  of 
the  patriarch  were  constituted  a  commonwealth — 
an  external,  visible  community.  By  its  spiritual 
application  his  spiritual  descendants  were  distin- 
guished as  a  church.  In  the  literal  application 
of  the  covenant  God  and  the  nation  were  the  par- 
ties ;  in  its  spiritual  application  God  and  his  peo- 
ple. National  blessings  and  promises  were  secured 
in  the  former  application,  spiritual  blessings  in 
the  latter.  The  conditions  in  the  former  applica- 
tion were  citizenship  attested  by  circumcision, 
and  honored  by  obedience  ;  of  the  latter,  faith  in 
the  Messiah  as  the  Saviour  of  the  world,  and 
spiritual  regeneration.  In  its  national  application 
the  covenant,  with  all  its  observances  and  promis- 


54  DESIGN  AND  SUBJECTS  OF  BAPTISM. 

es,  was  terminated  by  the  extinction  of  the  Jew- 
ish commonwealth.  But  the  covenant  with  Abra- 
ham, in  its  spiritual  application,  being  a  renewal 
of  the  covenant  of  grace,  older  than  Abraham  and 
broader  than  the  Jewish  commonwealth,  remained 
after  the  commonwealth  was  abolished.  It  is  a 
serious  mistake  to  overlook  this  two  fold  applica- 
tion of  the  covenant  with  Abraham,  and  confound 
national  with  gracious  promises,  and  a  common- 
wealth with  the  church  of  God.  As  the  father  of 
a  nation  Abraham  represents  no  existing  cove- 
nant ;  as  the  father  of  the  faithful  he  remains  a 
representative  of  the  covenant  of  grace.  "Know 
ye  therefore  that  they  who  are  of  faith,  the  same 
are  the  children  of  Abraham."  "So  then  they  who 
be  of  faith  are  blessed  with  faithful  Abraham.'" 
"If  ye  be  Christ's,  then  are  ye  Abraham's  seed, 
and  heirs  according  to  the  promise."  Gallatians 
iii.  7,  9,  29.  There  were  two  methods  of  being 
recorded  the  seed  of  Abraham,  one  by  natural 
descent,  the  other  by  faith.  All  his  natural 
descendants  even  were  not  reckoned  his  spir- 
itual seed  and  partakers  of  his  spiritual  promises. 
Hence,  it  is  said  "They  are  not  all  Israel  who  are 


DESIGN  AND  SUBJECTS  OP  BAPTISM.         55 

of  Israel."  All  who  by  birth-right,  or  purchase, 
or  declaration  of  allegience,  became  an  integral 
part  of  the  Jewish  commonwealth,  and  construct- 
ively the  children  of  Abraham,  and  therefore  eli- 
gible to  national  promises,  were  entitled  to  cir- 
cumcision as  the  seal  of  the  national  covenant. 
In  like  manner  all  who  by  spiritual  birth,  regene- 
ration, and  faith,  became  the  spiritual  seed  of 
Abraham,  subjects  of  the  Messiah's  kingdom,  are 
eligible  to  the  seal  and  promise  of  the  new  cove- 
nant. As  by  natural  birth  persons  become  enti- 
tled to  the  seal  of  the  national  covenant,  so  by 
spiritual  birth  men  become  entitled  to  the  seal  or 
symbol  of  the  covenant  of  grace.  As  circum- 
cision only  declared  an  antecedent  relation  and 
character,  so  baptism  only  celebrates  a  forgoing 
gracious  experience  and  promise.  Circumcision 
was  a  privilege  secured  by  natural  birth,  baptism 
by  spiritual  birth.  The  Abrahamic  covenant,  in 
its  just  analogy,  therefore,  gives  no  countenance 
to  infant  baptism,  but  rather  inferentially  inter- 
dicts it.  How  inconclusive  the  appeal  to  circum- 
cision to  establish  infant  baptism  !  If  we  admit 
the  idea  of  a  seal  in  baptism,  and  a  substitute  for 


56        DESIGN    AND   SUBJECTS  OF  BAPTISM. 

circumcision,  in  the  nature  of  the  case  baptism 
could  never  be  awarded  to  natural  birth-right  and 
carnal  descent,  but  to  spiritual ;  and  if  we  admit, 
in  a  loose  sense,  a  ritual  substitution  of  the  old  by 
the  new  covenant,  nothing  is  gained  for  infant 
baptism.  If  it  were  admitted  that  the  christian 
chapel  has  succeeded  to  the  place  of  the  Jewish 
Temple  or  Synagogue,  it  would  not  follow  that  it 
should  be  subject  to  the  same  regime,  and  repro- 
duce the  same  rites,  sacrifices,  aad  priestly  minis- 
trations. If  it  were  allowed  that  the  christian 
ministry  have  succeeded  to  the  place  of  the  Jewish 
pristhood  in  the  economy  of  religion,  it  would  not 
follow  that  their  ceremonial  induction  into  office, 
official  dress,  and  ministration  should  conform  to 
the  Jewish  ritual.  If  it  were  conceded  that  the 
Lord's  Supper  has  taken  the  place  of  the  Pass- 
over in  religious  observance,  it  would  not  follow 
that  the  christian  feast  should  be  conformed  to  the 
order  of  the  Jewish  rite,  and  extended  to  children. 
In  like  manner,  if  baptism  were  appointed  in  the 
place  of  circumcision,  it  would  be  varied  in  its 
application  to  suit  the  nature  and  promises  of  the 
new  dispensation.     It  would  be  limited  to  believ- 


DESIGN   AND    SUBJECTS   OP   BAPTISM.         57 

ers,  by  spiritual  birth-right  inheriting  spiritual 
promises,  analogous  to  temporal  promises  sealed 
to  natural  birth-right  by  circumcision.  But  that 
there  could  have  been  no  such  substitution  of 
baptism  for  circumcision — that  the  former  should 
be  considered  as  having  superceded  the  latter,  is 
apparent  from  the  apostolic  council  at  Corinth. 
If  the  substitution  had  been  declared,  and  the 
churches  made  aware  of  it,  a  council  to  decide  as 
to  the  continued  obligation  of  circumcision  would 
not  have  been  called.  If  such  a  substitution  were 
prospectively  designed,  the  announcement  of  that 
design  at  the  opening  of  the  council  would  have 
cut  short  its  deliberations.  If  the  substitution 
had  been  admissible  as  a  basis  for  the  settlement 
of  the  controversy,  it  would  have  been  proposed 
in  the  progress  of  the  council.  But  as  there  is  no 
allusion  to  the  substitution  of  infant' baptism  for 
circumcision  as  an  existing  fact,  a  prospective 
arrangement,  or  as  an  admissible  basis  for  the 
adjustment  of  pending  difficulties,  it  seems  clear 
beyond  successful  contradiction,  that  it  is  without 
scriptural  authority.  If  baptism  were  a  substi- 
tute, the  primitive  disciples,  already  circumcised, 


58         DESIGN  AND  SUBJECTS  OF  BAPTISM. 

would  not  have  received  it.  But  though  thousands 
of  the  circumcised  Jews  entered  the  christian 
church,  there  is  no  evidence  that  one  entered  with- 
out baptism. 

Scripture  authority  for  baptism  is  inferred 
from  the  testimony  of  the  Fathers.  Justin  Mar- 
tyr, Iraeneus,  and  Tertulian,  living  in  the  last  of 
the  second  and  first  of  the  third  centuries,  are 
cited  with  most  confidence  as  recognizing  and 
supporting  the  rite.  Justin  Martyr  says,  "There 
were  many  of  both  sexes,  some  sixty,  some  sev- 
enty years  old,  who  were  made  disciples  of  Christ 
from  their  childhood."  This  passage  refers  to 
the  period  of  childhood,  not  of  infancy.  It  does 
not  say  the  persons  referred  to  were  baptized,  but 
discipled  at  that  early  age.  If  baptism  is  intended 
it  is  certain  instruction  of  which  infants  are  inca- 
pable is  also  embraced.  This  record,  therefore, 
seems  to  be  only  a  parallel  to  that  of  the  early 
piety  of  Timothy,  or  of  Samuel,  and  to  furnish  no 
evidence  of  the  observance  of  infant  baptism. 
Iraeneus  says,  "Christ  came  to  save  all  persons 
who  by  him  are  regenerated  unto  God,  infants, 
and  little  ones,  and  children,  and  youths,  and  elder 


DESIGN  AND  6UBJECTS  OP  BAPTISM.  59 

persons."  To  construe  this  passage  into  the 
support  of  infant  baptism,  it  must  be  assumed, 
contrary  to  fact,  that  at  that  date  regenerated  had 
come  to  be  used  interchangeably  with  baptized,  as 
at  a  later  period,  after  the  doctrine  of  salvation 
by  sacraments  had  obtained.  Besides,  "baptized 
into  God  through  Christ"  is  an  unmeaning  expres- 
sion." But  the  phrase,  "regeneration  to  God 
through  Christ,"  as  referring  to  the  general  recov- 
ery of  the  race  through  the  Messiah,  teaches  the 
scope  and  grandeur  of  Christ's  mission— reaching 
in  the  influence  and  promise  of  his  incarnation 
and  redemption,  every  period  and  every  condition 
of  life.  This  passage,  therefore,  furnishes  no 
evidence  of  the  existence  of  infant  baptism  in"he 
time  of  Irseneus,  much  less  of  its  apostolic  insti- 
tution. Tertulian  says,  "Therefore  according  to 
every  person's  condition,  and"  disposition,  and  age 
also,  the  delay  of  baptism  is  more  profitable,  es- 
pecially as  to  little  children.  Let  them  come, 
then,  when  they  are  grown  up  ;  let  them  come 
when  they  understand  ;  let  them  come  when  they 
are  taught  whither  they  are  to  come;  let  them 
become  christians  when  they  are  able   to  know 


60         DESIGN  AND  SUBJECTS  OF  BAPTISM. 

Christ.  Why  should  their  innocent  age  make  haste 
to  the  forgivness  of  sin?     Men  act  more  cautious- 
ly in  temporal  concerns.     Worldly  things  are  not 
committed  to  those  to  whom   dhine   things  are 
entrusted.     Let  them  know  how  to  ask  for  salva- 
tion, that  you  may  appear  to  give  to  them  that 
asketh."     To  give  this  passage  the  least  bearing 
in  favor  of  infant  baptism  its  real  meaning  is  over- 
looked, a  false  hypothesis  of  the  state  of  religious 
sentiment  and  observance  is  assumed,  and  even 
the   stand  point  of  the   author  is   misconstrued. 
The  passage  does  not  refer  to  infants  at  all,  but 
only  to  persons,  either  from  immature  years  or 
want  of  serious  reflection,  not   appreciating  the 
responsibilities  of  the  christian  profession.  From 
exagerated  views  of  the  efficacy  of  Baptism,  all, 
older  or  younger,  were  hurried  to  the  baptismal 
ablution;    but  Tertulian,  like  aged   conservative 
preachers  in  modern  times,  remonstrated  against 
bo  lightly  merging  the  world  into   the   church. 
The  idea  that  he  was  protesting  against  infant 
baptism  as  an  existing  and  received  institution,  is 
a  figment  of  sectarian  sophistry.      From  these 
most  learned  and  authoritative  of  the  early  Fath- 


DESIGN  AND  SUBJECTS  OF  BAPTISM.  61 

ers,  therefore,  no  evidence  is  derived  of  the  exist- 
ence of  infant  baptism  in  their  time.  These  fa- 
mous and  oft  cited  passages  utterly  fail  to  prove 
it.  Moreover,  from  the  same  writers  numerous 
allusions  might  be  cited  apparently  overlooked  by 
Pedobaptists,  recognizing  the  prevalence  and 
prominence  of  the  immersion  of  believers  only. 
If,  however,  these  passages  refered  to  infant  bap- 
tism, they  would  not  prove  it  to  be  an  apostolic 
institution.  Some  of  the  best  Pedobaptist  critics 
therefore,  admit  that  Justin  Martyr,  Irseneus,  and 
Tertulian  have  been  falsely  construed  to  sustain 
infant  baptism.  Starck  says,  "The  defenders  of 
infant  baptism  attempt  to  prove  it  from  Justin 
Martyr  and  Iraeneus,  but  neither  of  these  writers 
say  what  is  attributed  to  them."  Bum  Garten 
Crusius  says,  "The  celebrated  passage  in  Irseneus 
is  not  to  be  applied  to  infant  baptism."  Rosier, 
in  his  library  of  the  Christian  Fathers,  says,  "All 
the  arguments  put  together  do  not  prove  that 
renasci  (regenerated)  means  to  be  baptized."  And 
the  ablest  critics  concede  that  Tertulian  furnishes 
no  evidence  of  the  existence  of  infant  baptism  in 
his  time,  but  the  contrary.     While  in  these  most 


62  DESIGN  AND  SUBJECTS  OF  BAPTISM. 

learned  of  the  early  Fathers  every  where  evidence 
of  the  immersion  of  believers  is  traced,  and  no 
where  of  the  sprinkling  of  children,  it  is  a  signifi- 
cant fact  that  the  advocates  of  infant  baptism  do 
not  pretend  to  find  any  traces  of  it  in  the  writings 
of  Barnabus,  Clemens  Romanus,  Hermas,  Ignatius 
and  Polycarp,  the  immediate  successors  of  the 
Apostles.  In  their  writings  collected  by  Eusebi- 
us,  frequent  reference  is  made  to  the  baptism  of 
adults  in  founts,  pools,  rivers,  and  lakes,  but  there 
is  no  more  allusion  to  infant  baptism  than  in  the 
writings  of  the  Apostles,  whose  cotemporaries 
ordained  them  or  delivered  to  them  apostolic  tra- 
ditions. In  the  third  century,  it  is  generally  con- 
ceded, infant  baptism,  arising  from  exagerated 
views  of  the  efficacy  of  the  ordinance,  began  to 
be  observed.  And  as  it  was  customary  to  claim 
apostolic  authority  for  every  doctrine  or  usage 
deemed  sacred  or  important,  from  that  period, 
with  more  or  less  distinctness,  the  claim  of  apos- 
tolic tradition  for  infant  baptism  was  set  up.  As 
the  rite  grew  into  general  use  the  claim  was  more 
generally  and  confidently  put  forth.  Hence  any 
number  of  the  later  Fathers  might  be  cited  claim- 


DESIGN  AND  SUBJECTS  OF  BAPTISM.  63 

ing  apostolical  authority  for  infant  baptism.  But 
as  showing  how  little  importance  can  be  attached 
to  this  claim,  it  must  be  borne  in  mind  writers  of 
the  same  date,  and  even  the  same  writers,  who 
plead  apostolic  precedent  for  infant  baptism,  plead 
the  same  authority  for  the  most  unscriptural  dog- 
mas and  monstrous  superstitions  of  papacy.  If 
the  testimonies  of  the  Fathers  of  that  later  peri- 
od are  available  for  Pedobaptists,  they  are  equally 
available  for  Papists,  and  the  whole  ceremonial 
and  system  of  doctrines  of  papacy  have  the  war- 
rant of  apostolic  tradition.  But  if  the  authority 
of  these  Fathers  cannot  uphold  papacy,  no  more 
can  it  infant  baptism.  This  notice  of  the  testi- 
mony of  the  Fathers,  so  much  relied  upon,  may 
seem  altogether  superfluous ;  because,  if  infant 
baptism  is  not  commanded  or  exemplified  in  the 
New  Testament,  it  cannot  be  authenticated  as  a 
divine  law  by  any  later  or  less  decisive  authority. 
If  not  in  the  Bible  we  need  not  concern  ourselves 
in  what  books  or  creeds  it  is  found.  If  it  did  not 
originate  in  the  time  of  Christ,  we  need  not  per- 
plex ourselves  to  ascertain  when  it  did  take  its 
rise. 


64         DESIGN    AND    SUBJECTS   OP    BAPTISM. 

The  design  of  our  argument  has  been  to  show 
that  infant  baptism  is  not  a  scriptural  institution. 
In  a  careful  examination  of  the  whole  range  of 
argument  on  the  subject,  the  most  learned  and 
candid  critics — Pedobaptists  themselves —  admit 
that  infant  baptism  was  not  a  primitive  law  and 
observance  of  the  church.  Professor  Lang  says. 
"All  'attempts  to  make  out  infant  baptism  from  the 
New  Testament  fail.  It  is  totally  opposed  to  the 
spirit  of  the  apostolic  age,  and  to  the  fundamental 
principles  of  the  New  Testament."  Schleigher- 
macher  says,  "All  traces  of  infant  baptism  which 
one  will  find  in  the  New  Testament  must  first  be 
put  into  it."  Bum  Garten  Crusius  says,  "  Infant 
baptism  can  be  supported  neither  by  a  distinct 
apostolic  tradition,  nor  apostolic  practice."  Starck 
says,  "There  is  not  a  single  example  to  be  found 
in  the  New  Testament  where  infants  were  bap- 
tized. In  household  baptism  there  was  always 
reference  to  the  gospel  having  been  received.  The 
New  Testament  presents  just  as  good  grounds 
for  infant  communion.  Therefore,  learned  men, 
(such  as  Salmasius,  Arnold,  Louis  d'  Vires,  Sui- 
cer,  and  Strabo,)  have  regarded  both  infant  bap- 


DESIGN  AND  SUBJECTS  OF  BAPTISM.  65 

tism  and  infant  communion  as  an  innovation  intro- 
duced since  the  apostolic  times The 

connection  of  infant  baptism  with  circumcision 
deserves  no  consideration."  Augustin  says,  "The 
parallel  between  circumcision  and  baptism  is  al- 
together foreign  to  the  Xew  Testament."  Kaiser 
says,  "Infant  baptism  was  not  an  original  institu- 
tion of  Christianity."  Bretschneider  observes 
"Rheinard,  Morus,  and  Doderlein  say  infant  bap 
tism  is  not  to  be  found  in  the  Bible."  Neander, 
the  firs;,  of  church  historians  of  his  age,  says, 
"From  the  example  of  household  baptisms  infant 
baptism  can  by  no  means  be  inferred."  "Not 
only  the  late  appearance  of  any  express  mention 
of  infant  baptism,  but  the  long  oontinued  opposi- 
tion to  it,  leads  to  the  conclusion  that  it  was  not 
of  apostolic  origin,"  Dressier  remarks,  "The  im- 
mediate cause  of  infant  baptism,  it  cannot  be  de- 
nied, was  extravagant  idea3  of  its  necessity  to 
salvation."  Weiner  says,  "Originally  only  adults 
were  baptized,  but  at  the  end  of  the  second  centu- 
ry, in  Africa,  and  in  the  third  century  generally, 
infant  baptism  was  introduced."     Kitto,  author 

of  a  recent  standard  work  entitled  a  "Cyclopedia 
G 


66  DESIGN  AND  SUBJECTS  OF  BAPTISM. 

of  Biblical  Literature,"  fast  gaining  a  place  in  the 
libraries  of  pastors  and  intelligent  laymen  over 
the  land,  says,  * 'Infant  baptism  was  established 
neither  by  Christ  nor  the  Apostles.  .  .  .  The 
confusion  between  the  outward  and  inward  condi- 
tions of  baptizing,  and  the  magical  effect  imputed 
to  it;  confusion  of  thought  about  the  visible  and 
invisible  church,  condeming  all  those  who  did  not 
belong  to  the  former — the  doctrine  of  the  natural 
corruption  of  men  so  closely  connected  with  the 
preceeding — and  finally  the  desire  of  distinguish- 
ing christian  children  from  the  Jewish  and  heath- 
en, and  of  commending  them  more  effectually  to 
the  care  of  the  christian  community ;  all  these 
circumstances,  and  many  more,  have  contributed 
to  the  introduction  of  infant  baptism  at  a  very 
early  period." 

These  testimonies  of  critics  are  given  after  the 
most  thorough  and  impartial  consideration  of  all 
the  arguments  alleged  in  support  of  infant  bap- 
tism. They  have  far  greater  weight,  because  they 
are  not  the  opinions  of  partizans  to  uphold  their 
own  theological  system  and  consistency,  but 
concessions  to  the  great  facts  of  history  and  re- 


DESIGN  AND  SUBJECTS  OF  BAPTISM.         67 

suits  of  criticism,  against  their  own  ecclesiastical 
position  and  interest.  While  no  analogy  of  reve- 
lation or  reason,  or  authority  of  tradition  or  hu- 
man testimony,  could  establish  a  canon  law  of  the 
church  without  script-re  command  or  example, 
the  obvious  fallacy  of  those  cited  to  support  infant 
baptism,  only  make  more  apparent  its  imposture. 

V.  The  reasons  for  the  universal  disuse  of  in- 
fant baptism  may  be  thus  stated  : 

3 .  Because  it  is  not  commanded,  and  no  merely 
positive  law  can  be  binding,  in  either  human  or 
divine  government,  without  specific  enactment. 

2.  Because  it  is  without  scriptural  exarjple,  and 
no  positive  law  can  be  found  in  state  oi*  church 
without  example  in  authoritative  annals. 

3.  Because  it  is  without  just  analogy  cf  reason 
or  revelation.  While  no  analogies  or  inferences 
could  authenticate  a  positive  law,  or  do  more  than 
corroborate  one  already  established,  the  inconclu- 
siveness  of  inferencies  and  the  fallacy  of  analo- 
gies urged  to  support  infant  baptism,  only  corrob- 
orate the  forgoing  conclusion  of  its  utter  want  of 
scriptural  authority. 

4.  Because  it  contradicts  the  design  of  baptism. 


68         DESIGN    AND    SUBJECTS   OF   BAPTISM. 

Iafants  are  incapable  of  its  voluntary  profession, 
its  personal  covenant,  and  its  celebration  of  con- 
scious experience  and  hopes. 

5.  Becunse  confounding,  in  their  observance, 
promise  and  sanctions,  human  with  divine  laws,  it 
weakens  the  veneration  for  scriptural  institutions, 
and  challenges  the  curse  pronounced  in  Revela- 
tion against  those  taking  from  or  adding  to  the 
preceptive  order  of  the  scriptures. 

Because  it  is  a  relic  or  symbol  of  the  formalism 
inherent  perhaps  in  the  old,  but  done  away  with 
in  the  new  dispensation.  As  a  birth-right  and 
formal  religion  has  been  superceded  by  one  more 
personal  and  spiritual,  birth-right  ordinances 
should  give  place  to  voluntary  profession. 

7.  Because  it  becomes  to  many  the  refuge  of  a 
delusive  repose.  They  are  trusting  to  some  im- 
aginary efficacy  of  a  rite,  some  supposed  guaranty 
of  parental  devotion  and  observance,  while  con- 
tinuing in  sin  and  living  without  God  and  without 
hope  in  the  world.  Hence  the  hopeless  security 
of  the  millions  of  papacy,  and  national  establish- 
ments throughout  Europe. 

8.  Because  it  fetters  the  freedom  of  the  chris- 


DESIGN    AND    SUBJECTS    OF    BAPTISM.         69 

tian  profession.  The  commitments  of  early- 
training  are  all  that  human  liberty  and  voluntary- 
training  can  bear.  An  advance  to  institutional 
observance  without  the  assenting  will  and  con- 
science of  the  subject,  takes  away  the  choice  and 
voluntariness  of  religion,  and  imposes  the  yoke 
of  sect.  In  all  engagements  of  early  thought  and 
conscience  to  Christ  and  the  Scriptures,  the  right 
and  obligation  of  voluntary  choice  in  assuming 
christian  profession  must  be  recognized,  or  vio- 
lence is  done  to  religious  liberty.  Does  not  infant 
baptism  forestall  the  religious  choice  of  tens  of 
thousands,  and  determine  their  later  denomina- 
tional alliances  against  their  conscientious  prefer- 
ences. 

9.  Because  it  subverts  the  form  of  the  christian 
profession,  and  dislocates  the  institutional  order 
of  the  church.  If  some  form  of  dedication  of 
children  were  professed  merely  as  a  traditionial 
order  of  human  authority,  without  assuming  divine 
sanction  and  promise,  less  objection  would  be 
urged  to  it.  But  the  unauthorized  transfer  of  a 
divine  ordinance  from  the  period  of  personal  pro- 
fession to  that  of  parental   consecration,  from  the 


70  DESIGN  AND  SUBJECTS  OF  BAPTISM. 

church  to  the  nursery,  annuls  the  ordinance,  by 
changing  its  form  and  purpose.  Baptism,  as  a 
voluntary  christian  profession  and  symbol  of 
glorious  doctrines  and  promises,  is  done  away 
in  proportion  as  infant  baptism  obtains,  and 
will  become  extinct  in  its  universal  triumph. 
Now,  many  a  penitent  believer,  asking  baptism 
under  the  great  commission  and  according  to 
apostolic  example,  is  repulsed  by  the  plea  of  a 
forgoing  parental  observance.  And  in  the  uni- 
versal prevalence  of  that  parental  observance,  no 
human  being  could  celebrate  apostolic  baptism. 

10.  Because,  while  resorted  to  as  a  means  or 
guaranty  of  safe  condition,  it  discredits  or  casts 
doubts  upon  the  common  salvation  of  all  infants. 

11.  Because  it  is  the  pillar  of  papacy,  the  natu- 
ral foundation  of  state  churches,  and  the  direct 
cause  of  merging  the  church  and  the  world  every 
where. 

12.  Because  it  is  an  insuperable  barrier  to 
christian  union,  and  fruitful  cause  of  controversy. 
Those  practicing  it  surely  need  have  no  scruples 
of  conscience  against  the  disuse  of  what  is  not 
enjoined   in  the  scriptures,  while  those  not  prac- 


DESIGN  AND  SUBJECTS  OF  BAPTISM.  71 

ticing  it  dare  not  receive  human  traditions  as 
divine  laws.  Its  growing  neglect  emboldens  the 
expectation  that  it  may  soon  be  removed  from 
among  the  causes  of  religious  controversy,  and 
the  barriers  to  christian  union. 

13.  Because  the  proper  strict  construction  of 
the  divine  constitution  of  the  church  precludes  it, 
while  the  loose  construction  resorted  to  in  its 
defense  may  be  plead  equally  in  support  of  the 
traditions  of  papacy.  It  was  the  significant  and 
sufficient  answer  of  a  deaf  mute,  when  asked  his 
views  of  the  form  and  subjects  of  the  christian 
profsssion,  "Christ  said  nothing  about  sprinkling 
or  infant  baptism."  And  who  dare  enjoin  laws 
where  Christ  has  not  spoken ! 

14.  Because  it  is  no  appreciable  part  or  neces- 
sary facility  of  religous  education.  What  vico 
does  it  eradicate,  what  virtue  implant?  What 
gracious  bent  of  the  will  secure?  Let  children 
be  brought  up  in  the  nurture  and  admonition  of 
the  Lord — taught  in  the  scriptures,  and  if  need  be 
in  catechisms — dedicated  to  God  in  prayer  and 
example,  and  religious  instruction — encouraged 
in  all  pious  affections  and  purposes,  and  when 


72         DESIGN  AND  SUBJECTS  OF  BAPTISM. 

evincing  the  spirit  and  graces  of  regeneration,  be 
baptized  in  voluntary  christian  profession.  But 
let  us  not,  in  pursuit  of  an  imaginary  help  to  pious 
education,  pervert  a  christian  ordinance  or  dislo- 
cate the  institutional  order  of  the  church.  For 
the  forgoing  and  other  reasons  that  might  be  ad- 
duced, ought  not  infant  baptism,  as  now  observed, 
to  fall  into  universal  disuse?  Ought  it  not  to  be 
discarded  at  once  and  forever  from  the  usages  of 
the  christian  church,  as  interpolations  from  a  stat- 
ute book,  or  Apocryphal  books  from  the  scripture 
canons? 


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